As men shulden trowe in Crist þat he is boþe God and man, The paramount authority of the words of Christ. so men shulden trowe bi hise wordis þat þei ben soþe, and wordis of liif. And þus Crist in his laste departing bad hise Apostlis to preche þe gospel. And in oþer place he bad þat Petre shulde fede his sheep; not wiþ bodili fode, siþ Crist wolde þat he hadde no moneye; and Mathew telliþ how a servaunt shal come to blisse for sich fode, and prelat þat fayliþ of sich foode shal be dampned depe in helle. And Luk seiþ þat he is blessid þat heeriþ and keepiþ Goddis word; and siþ a lordis word is worshiped after þe gretnesse of þis lord, and Crist is more wiþouten mesure þan ony kyng or erþeli lord, how loveþ þe peple Crist, but So in E; om. A. after þat it loveþ Cristis word? And þis bileve seiþ Poul, ȝif man love not Jesus Crist, he is 1 Cor. xvi. 22. cursid of God, and þat is more þan mannis curse. Cursid be he So E; om. A. þat wolde ordeyne þat þe pistilis and þe gospelis weren turned in to decrees or decretalis So E; A has, and decealis. of þe Pope. For as no word of Goddis lawe haþ ony strengþe, but as Crist spekiþ it, so no word of mannis lawe shulde be loved but if Crist speke it. For Crist is treuþe, and noo word shulde be loved but for it is trewe. Take we noon heede to beestis skynnes, ne to enke, or oþer ornamentis, but to treuþe þat Crist spake, in which stondiþ oure bileve. For as we trowen þat Crist was man, so we trowen þat he spake þus; and his wordis myȝten not be amended, siþ he is God þat seiþ þis treuþe. And for dispite of Cristis wordis, and for defaute of love of hem, ben many men grete men, E. cursid of God; for þei maken Cristis wordis unworshipid, and magnifien þer owne wordis, as þei wolden take fro God his worshipe. But, as Poul seiþ, noon shulde be trowid but aftir þat Crist spekiþ in him. As we ben certeyn of þe gospel, þat Crist, God and man, spake it, so we ben certeyn of þe treuþe, þat it is faire and profitable.

þis In G the sermon begins at this point. gospel of Mark bigynneþ, how Crist was teld in þe The office of John the Bap∣tist as fore∣runner. olde lawe, and how al his lyf was figurid boþe in patriarkis and prophetis. þis, seiþ Mark, is þe bigynning of þe gospel of Jesus Crist, Goddis Sone. As is writun in Isay þe prophete: Many men ben Goddis sones, taken bi grace of þer fadir; but Crist is Goddis Sone kyndely, and þe same God wiþ him. Þe Fadir seiþ to þis Sone bi Isay þe prophete: Lo, Y sende myn angel bifore þi face, which shal make redi þi wey tofore þee. Þis aungel was Baptiste, þat witnesside þe comyng of Crist and hiȝenesse of his state, boþe to Godhede and to manhede. And sich an angel mai be clepid every good Cristen man, þat makiþ redi weie to Crist bifore Cristis laste comyng. Þis Joon was a vois of a cryer in desert. So Joon was vois of Goddis word, and knewe mekeli his own freelte; and so Crist criede in desert, bi Baptist þat was his whistle, siþ Is. x. 15. alle creatures ben instrumentis to Goddis word. For, as Isay seiþ, man is a sawe to God þat worchip. Þis vois criede þus to men; Make ȝe redi þe weie of þe Lord, and make ȝe his paþis riȝtful. Þis Lord haþ his heestis, comun kyngis weie weyes., þat ech Cristene man shulde hold; and ȝif letting be in þis weye, men shulden wiþdrawe þis letting. And ȝif men wolen go bi paþis, and kepe þe counceilis of Crist, loke þat þei croken not from him, ne fro þe endis þat he ordeyneþ. And þus þese newe religiouse, biside Cristis lawe, ben bi paþis; but to crokid and to foule to ony man to go to hevene, for hem wantiþ riȝtnesse þat þei feynen in þer signes. For þer signes serven of nouȝt but to crye her holynesse, þat þei ben bifore oþer chosen of God to his service; and so þei menen þat in blis þei ben pey ben in blis, E. bifore seculer men. But it mai falle þat many men at þe dai of dome come bifore; and so þis Lord shal seie þanne, to shame of þes ypocritis, Ȝyve ȝe stede to þis man, and remove hem from þis boord. For alle þes ordres ben leeves of wordis, and fantasies of feyned colouris; and so þes paþis ben not riȝt, for þei leden men to ypocritis placis.

Joon Baptist was in desert, waishinge, and prechinge baptysm The example of John ought to confound the new religious orders. of penanunce in remissioun of synnes. But þes newe ordris ben cowardis, for þei wolen have many felowis in citees nyȝ men, and in þer castelis þat þei maken; and preching wiþ penaunce þat þei done crokiþ fro Crist and fro Joon. And al þe regioun of Jude com out to Joon Baptist, and alle þe men of Jerusalem; and þei weren baptisid of him in þe water of Jordan, and þei knowelichiden þer synnes,—not wiþ rowning as men done now. And Joon was cloþid wiþ camele heer and a girdil of skyn aboute his leendis. And so it semeþ to many men þat Joon hadde neiþer coote ne breche, for he wente after his power nyȝ þe staat of innocense; and so he fledde mannis craft, boþe in hilynge and in foode. For in state of innocence mannis craft shulde not serve here. And Joon eet eerbis and hony of þe woode, as he found hem in wildernesse; and oþer housis hadde he noon but þis wildernesse and cope coope, E. of hevene. And here shulden oure ordris shame to seie þat Joon was of þer ordre, for his reule mut coope, E. nede be first and a paþ to þer liif; but how suen þei Baptist, þat þus evermore reversen him? Ȝif þei mai not lyve þus streitli, þei mai kepe hem fro fals wordis, for þanne þei synnen aȝens Crist and aȝens Joon Baptist, and so þei singen neiþer aftir Crist, ne moornen bi penance after Joon. He prechide and seide; A strenger þan Y comeþ after me, whos kne∣lere kneler, E., I, am unworþi to unbinde þe lace of his shoon. I baptise ȝou in water, but he shal baptise ȝou in þe Holi Goost. And here men seien comounli, þat þer ben þree baptisingis,—þe firste is baptising in water, þe toþer is baptising wiþ blood, but þe þridde baptising, moost nedeful and moost worþ, is purging of þe Hooli Goost; and þat mut God himsilf do, as in water and blood of Crist moten nedis þes two first be groundid.

ÞIS gospel telliþ, as þe nexte bifore, how Joon made redy þe On the work of John the Baptist. weye to Crist. Mathew telliþ how, Joon Baptiste cam in desert of Jude and seide, Do ȝe penaunce, for þe rewme of hevene shal come nyȝe. Þis weye of God was ful slidir for men ȝovun to fleishli lustis, and þerfore Joon took þis word to make redi þis weye to men, for many men felden doun for slidirnesse of þis weie, and þerfore moste it have sum gravel, as Crist and Joon tauȝte in þis tyme So in E; A has teeme.. Þis Joon is he of whom it is seid bi Ysay þe profett, þat seiþ, Þer is a vois of Goddis word þat crieþ in desert; make ȝe redi þe wey of þe Lord, make ȝe riȝt þe paþis of him. Drede we not for to graunte þat Joon Baptist is a vois, for þis word haþ many wittis, and oon of hem is taken here. As a vois is a soun sown, G; sound, I. þe which is formed of a mouþ, and is formed of word of herte, freel in beyng, to þis word, so Joon Baptist was foormed of the word of Goddis mouþ, þe which word is Jesus Crist, more worþ þanne many Joones. And so seiþ Baptiste wittili and mekeli þat he is a vois, for he haþ noon beyng but of þe word of God wiþinne, and he haþ passinge beyng in bodi, as a vois haþ. But as a vois bereþ þe witt of þe word wiþinne þe soule, so Baptist bare þe witt of Goddis word wiþouten error. Þis Joon hadde cloþis of þe heeris of camelis, and a girdil of skyn aboute his leendis, and þe mete of þis Joon was fruyte of þe erþe and hony of þe woode. For, as Ysay seiþ of Crist þat he shal ete butter and hony, so eet Baptist eerbis and hony. Is. vii. 15. For as Crist hadde witt of erþeli þing and hevenli, so hadde Baptist after Crist, as it was nede to gete him blis. Sum men seien þat locusta is a litil beest good to ete. Sum men seien it is an herbe þat gederitþ hony upon him; but it is licli þat it is an herbe þat mai nurishe men, þat þei clepen hony soukil honysikil, G; honysokkil, I.; but þis þing varieþ in many contrees.

Þanne wente out to Joon þe peple of Jerusalem, and al þe contrey aboute Jordan, and alle þe lond of Judee, and þei weren baptised in Jordan shryvyng to God þer synnes. And Joon hadde power to heere hem, for he was an hooli prophete and a bishopis sone, and, as holi writt spekiþ, he was a preest maad of God; but þis newe maner of shryvyng cam longe after bi þe pope. And þis Baptist was a witnesse more worþ þan þes philosophris, as Plato and Aristotle Arestotiles, I. boþe in liif and in witt.

FOR Joon Baptiste tolde of Cristis advent, þerfore þes gos∣pelis The greatness of John the Baptist. maken mynde of Joon Baptist, and Mathew telliþ of Baptist wiþinne in his book, how he passeþ oþer in holynesse and vertue. Crist, þat mai not lye, seiþ first of þis Joon, Soþli I seie to ȝou, among wymmens children roos noon more þan Joon Baptist, in rysynge here in erþe. It semeþ þat Crist wolde seie þis logyk, þat þer roos noon more þan Baptiste, al if þer were sum man more þan was Joon Baptist, as Crist was a wommans child, siþ Crist clepiþ twies his modir womman; but Crist roos nevere þus, siþ Crist was nevere doun in synne. Baptiste was in original synne, whanne he was halewid wiþinne his modir; and so, alȝif seintis in hevene ben more þan was Baptist here, neþeles þer roos noon more wommans child than was Baptist, siþ for tyme þat he growide he was moost growinge hooli man. And herfore seiþ Crist aftir, But he þat is lesse in þe rewme of hevene is more þan he, for more hooli. Boþe aungelis and seintis ben more hooli now in hevene þan was Joon Baptiste for tyme þat he roos here. And here ben we tauȝte wel, to preise men but in mesure, and passe not þe boondis of soþ for faging of men þat we speke of, as men seien þat freris done in þer preching of dede men. Crist seiþ not þat ech in blis is more þan ever is Baptist, but he seiþ þat ech in blis is more þan here is Baptist. And sum men seien þat Crist meenide þat he him∣silf, þat is lasse in holi Chirche, for lowere and mekere, is more þan Joon Baptist.

But fro daies of Joon Baptist unto now þe rewme of hevene suffreþ fors, and violent men ravishen it. Here men seien comunli þat fro tyme of Joon Baptist, þat he hadde þus prechide Crist, many men disserveden heven. And, for no man comeþ to heven, but ȝif he do werkes of penaunce, for þus men moten nedis scale stize, E. heven, and siþ Crist seiþ þat noon comeþ to him but ȝif he be drawun, boþe God and himsilf moten nedis vio∣lenten his bodi, and þus he ravisheþ þis castel bi a laddir maad of vertue. And so men moten do mouche strengþe and violence aȝen þer enemyes, and be strong in spiritual bateil to ravisshe þis rewme aȝens þe fend. For more hie stiyng is noon, and noon more medeful violence; and þus Joon was a myddil signe of þis goostli bateile. For alle profetis and olde lawe tolden afer unto Joon, and ȝif ȝe wolen resseyve þis, Joon is Hely þat is to come. Joon is not Hely personali, as Joon him silf confessiþ; but he is Hely figurali, as Crist seiþ here, þat mai not lye. And riȝt so þe sacrid oost is verry breed kyndeli, and Goddis bodi figurali, riȝt as Crist himsilf seiþ. And, for þis witt is notable, Crist seiþ, as he seiþ ofte, He þat haþ eeren to heere, heere he, þis sentence bi his mynde. And, for Crist is not God of dissencioun ne of striif, he telliþ here wise wordis in whiche his wisdom in hid. Alle oþer prophetis tolden fer þat Crist shulde come, but þei tolden not whanne. But Joon tolde wiþ his finger, Lo, here Crist þe loomb of God; and in þis Joon passide profetis, and so he is more þan a profete. For his office was to shewe Crist at eye; þat passiþ profetis. And un∣dirstonde þou þes wordis of Crist, and no man mai þanne prove hem fals.

JOON Evaungelist telliþ here how Baptist bare witnesse of John's testi∣mony to Christ. Crist, and noon of þes gospelis is contrarie to oþir alȝif þei seien divers sentences. Þis Evaungelist telliþ, þat Joon bare witnesse of þe Lord, and criede seiynge, He þis was þat Y seide bifore, He þat is to come after me is maad bifore me, for he was bifore me. Here it is no nede to graunte þat Crist was maad man in tyme bifore þat Baptist was maad, but bifore him in dignite, and so Crist was maad his priour, for Crist is heed of al þe Chirche, and so Crist was to come after Joon in his man∣hede, boþe in birþe in wombe, and in birþe of þe wombe. But aftirward Crist is to come after Joon at þe laste dai. And so, siþ alle þingis þat were or þat shal be ben present to God, Joon seiþ witteli and soþeli, þat he þat is to come after him is made bifore him. And cause of þis priorite is told in þis sutil word, þat Crist was bifore John as anentis his Godhede. For in ten wordis þat Crist spekiþ in þe bygynning of Joones gospel, Joon expressiþ Godhede of Crist by þis verbe, Goddis word was; and herfore Crist mut nedis be priour of al mankynde makyng, E..

And of þe fulnesse of Crist we alle han take, grace for grace; Grace through Christ. not only for we han take grace for oure good werkes, but for gracious wille of God, þat mut nedis be evermore, we han take grace for a tyme propirli in oure soule. And so Crist is ful of grace bi his godhede þat ever was, and ful of grace bi his manhede, siþ it is oon persone wiþ God; and so of fulnesse of Cristis grace taken alle þat ben Cristis lymes. For lawe was ȝovun bi Moises; grace and treuþe is maad bi Jesus Crist. It is knowun bi bileve how Moises toke þe lawe of God, þe which was truþe wiþouten eende, and nevere made but ȝovun. For alȝif Moises made two tablis, neþeles þes tablis weren not þe lawe. Grace þat men han in þer soule, for to come anoon to hevene, was maad bi Jesus Crist in openyng of hevene ȝatis, for Crist mut nedis be þe firste man þat shulde come in to hevene; and siþ al þat fel in þe oolde law was figure of Jesus Crist and he maad him silf man, it is seid þat treuþe is maad bi Jesus Crist whan he was man, for þanne figures ceesiden, and Crist was come, eende of hem. But, for it is needeful to bileve þes two kyndis of Crist, þerfore seiþ þis gospel, þat God no man saw evere. And clerkes seien here þat þer ben two manere of siȝtis of man. Open siȝt of þing present eiþer to þe eye or to þe soule, and misti siȝt drawun afer, as men seen bi shadewes and bileve. And for þe first siȝt Joon seiþ, þat no man sawȝ here þe God∣hede, for Moises wolde have seen þus the Godhede, and God certefiede to him þat no man shulde se him þus and lyve sich fleishli liif. For þis siȝt is kept to blisse, and to men þat God woll ravishe, as Poul hadde sum glymeryng of þe first siȝt, and oþer men þat God wole shewe, and ravishe hem fro fleishli liif, and telle to þer soule as him likiþ. But, for þis were over greet discomfort, þat men shulden no wise here se God, þerfore seiþ þe gospel after þat, þe oon born Sone þe which is in þe Fadris bosum, he haþ told out þe toþer siȝt of God. For, as Crist seeþ ever pleynli þe Godhede wiþinne himsilf, so he grauntiþ it to trewe men to se it bi bileve. For þis misti siȝt, seiþ Poul, þat we seen now bi a myrrour in darknesse, but in heven we shal see God face to face. And so, for þing is hid in bosum, and Cristis Godhede is here hid from us, þerfore seiþ þis gospel þus, þat þis oon born sone is in his Fadris bosum. It is betere to se God clereli, þan us to blabere here of hid þing.

LUK telliþ in þis gospel what tyme Joon began to preche, The preaching of John the Baptist. and notiþ bi heþene lordis whos date was more knowe þanne, and bigynneþ at þe Emperour, not undir whom Crist was born, but him þat cam next after, þat Luk clepeþ Emperour of Tibir, þe which is a water at Rome Wyclif considers Tiberius as an adjective formed from Tiberis. water of Rome, E.. Þe fiftene ȝeer of þis Emperour, þat was unstable as watir, whanne Pounce Pilate governede Judee, not as lord of þat lond, but proctour of þe Emperour and justise to termyne causis, to pees, and to þe Emperours profit, and in þe same tyme was þe secounde, Heroude, a fourþe lord of Galile, but not so mouche as þe firste Heroude, for þe first was clepid comunli kyng, and þis was clepid Tetrarca, for he hadde as þe fourþe part of þe rewme of Jude, and Philip þis Herodies broþir hadde þe fourþe part of þe lond of þe contree clepid Bythynye Bethany, E. and Traconytidis, and Lysanye Lissany, E. was þe þridde lord þat hadde þe fourþe part of Abilene,—undir þis Emperour of Rome, and þes foure worldli lordis; and two princis of preestis weren þanne, Anna and Caifas, þe word of þe Lord was maad upon Joon, Zacaries sone, in desert. Joon was movede of God, þanne abone þe þrittinþe þritty, E. ȝeer of his eelde, to preche and to teche þe folk boþe in word and in dede. And so he took not falseli þis office for wynnyng, ne of þes two bishopis i. e. of Annas and Caiaphas., but speciali of God, and he was nedid to do þus, as God haþ ever ordeyned. And so it semeþ to many men þat prelatis þat letten trewe preestis to preche freeli þe gospel ben worse þan þes two bishopis of Jewis. Summe bishopis ben glad of þes prestis, and summe ben evyle enformed bi freris. And Joon cam in to al þe contre of Jordan, preching þe baptism of penaunce in remission of synnes, as it is writun in þe book of Sermouns of Ysay þe profete, þat seide þat, Joon was a vois of a criere in desert, Make ȝe redi þe wey of þe Lord, make ȝe his paþis riȝtful. Joon prechide not for worldli wynnynge, and so he fledde fablis and lesingis, but tolde opynli profitable treuþe þat God puttide in his mouþ. For þus dide profetis bifore, and þis Baptist was eende of hem. Joon movede men to mekenesse, and to þenke on þe dai of dome, and seide þat ech valey shal be fild, and ech mounteyn, more and lesse, shal be maad low. Þis shal be at þe dai of dome, whanne þe erþe shal be pleyn and round, as ech meke man þat shal come to hevene shal be þanne fulfillid of blisse, and ech proud man þat shal be dampned shal be maad low bi peyne. And þis word shulde move men to mekenesse and to leve pride, and so it is ful nedeful to preche now as it was þanne. And shrewid þingis shal be turned into riȝtful, and sharpe þingis to pleyn weies. Þis is soiþ of þe erþe, but algatis of mennis hertis, for manye shrewide hertis of men shal turne to þe weye of riȝtwisnesse, and many sharpe men for to fiȝte shal be pacient and meke. And ech man shal se fleishli Crist þat is helþe of God. For at þe laste dai of dome shal Crist be þus seen of alle men; and sich sermouns weren good to men, to teche hem vertues and to flee synne.

As Joon cam bifore Crist in liif, so he cam bifore him in John sends messengers to Christ. preching, and algatis Joon made redi men for to trowe in Crist. For þe sunne bifore he come sendiþ his liȝt, and after he shyneþ; and in werkes of crafte þe rude man comeþ bifore, and subtil man comeþ aftir and makiþ fair. Luk telliþ þat, word wente out of Jesus into al Jude, and in to al þe contre aboute, for woundris þat Crist dide. And Joons disciplis tolden him of alle þes, þat weren seide of Crist. And Joon clepide þanne togidere two of hise disciplis, and sente hem to Jesus, and seide, Art þou þe prophete þat is to come, or we abiden anoþer betere? Baptist seide not þes wordis for he hadde drede in þis bileve, but for he wolde þat his disciplis and oþer men weren tauȝte of Crist; and so he coveitide Cristis worship, and ordeynede þerfore many gatis. And whanne þes two disciplis camen, þei seiden þus to Crist; Joon Baptist sente us to þee, and seide, Art þou he þat is to come or we abiden anoþir? And Crist in þat same our heelide many men of þer siiknesse, as summe of þer languishing, and sum of woundis, and sum of fendis, and to many blynde Crist ȝaf siȝt. And Crist answeride and seide to hem, Going forþ, telle aȝen to Joon þingis þat ȝe han herd; for blynde men seen, and halte men goen; meselis ben maad clene, defe men heeren; dede men risen, pore men ben prechid good. And he is blessid þat shal not be sclaundrid in me.

Þese wordis ben expowned in þe firste part of þe sermouns See vol. i. Sermon XXVIII. Since he preached on the corres∣ponding passage in St. Matthew, Wyclif appears to have discovered the true meaning of the words , which are mis∣translated in both Wycliffite ver∣sions. And whanne Joones messangeris weren passid, began Jesus to seie of Joon to þe peple, What wente ȝe to see in desert? Wher ȝe wente to se a reed wawid wiþ þe wynd? But what þing ȝeden ȝe out to see? Wher a man cled wiþ softe cloþis? Lo, þes men þat ben in a prescious cloiþ, and in delicis, ben in kyngis housis. But what wente ȝe to se? wher a profete? ȝhe, Y seie to ȝou, more þan a profete. For þis is he of whom it is writun, Lo, Y sende myn aungel bifore þi face, þe which aungel shal make redi þi weie bifore þee. Certis Y seie to ȝou, þer is no man more profete among þe children of wymmen þan is Joon, but he þat is lesse in þe rewmes of hevenes is more þan he; as Crist seide bifore. But here it semeþ þat speche of Crist out-takiþ himsilf bi his wordis; and þes wordis ben soþeli seid aȝens alle capcious men.

ÞIS gospel telliþ how men shulden flee al ypocrisie, for among We are to flee hypocrisy. fyve pridis þis is moost perilous. And, for þis ypocrisie is boþe in religious and seculer lordis, þerfore biddiþ Crist to hise, Se ȝe and fle ȝe fro þe sour dowȝ of Fariseis, and þe sour dowȝ of Heroude. And þei þouȝten togidere, and seiden, þat þei hadden no breed, how were it þanne pertinent to telle hem of sour douȝ? And whanne þis word was knowun Jesus seide to hem, Wherto þenken ȝe þat ȝe have no breed? Ȝit ȝe knowun not, ne undir∣stonden; ȝit ȝour herte is blyndid; ȝe havynge iȝen seen not, and ȝe havyng eeren heeren not, but wanten witt. And ȝe þenken not whan Y brak fyve looves among fyve þousynd men, and how many cofynes ful of relif baren ȝe awey. And þei seiden þat twelve cofynes þei token of þe firste feeste. And Crist axiþ of þe secounde feste, Whanne he fedde foure þousynd men wiþ sevene looves, and how many leepfullis of broke mete þei token aftir? And þei seiden, þei gadriden sevene. And here we witen þat þes weren two feestis. And Crist seide þanne to hem, How undirstonde ȝe not? þat Y speke to oþer entente, whanne Y speke of þe sour dowȝ, þat is clepid ypocrisie bi resoun of propirte of þing. For riȝt as sour dowȝ infectiþ breed þat men shulden lyve wiþ, so ypocrisie fayliþ good werk þat mans soule shulde lyve wiþ.

Ipocrisie of Pharisees and of Eroude lastiþ ȝit, for newe ordris bigilen þe peple, boþ beggers and possessioneris, in þat So Q; A reads, þat þat. þei feynen hem holy to spuyle of hem þe worldli goodis. For certis Crist put nevere holynes in sich signes of ypocritis; but whanne þes signes crien hem holy, þei ben false to disseyve þe peple. And ȝif þes ordris ben holy, þei shulden hide þat, as Crist biddiþ; but where shulde rise þer wynnyng þanne, bi which þei spuylen þe peple? And þe ende of þe feendis ordenaunce, þat he castiþ bi þes ordris. But ȝit Heroude haþ suteris, as seculers þat now lyven; for as he feynede holynesse in sleying of Joon Baptist, so þei feynen holynesse in pursuying of trewe men. And for þes ordris of horedom, wiþ flatering þat is maad to hem, in false signes of horedoom, and knelyng as daunsyng, þei holden wiþ þes false ordris and harmen Cristis lawe and þe peple The whole of this paragraph is omitted in E..

But þe gospel telliþ aftir how, Crist and hise camen to Beth∣saida, The cure of the blind man. and þei brouȝten to him a blynd man, and þei preieden Crist to touche him. And Crist took þe blynde mannis hoonde, and bidde him wiþoute þe strete, and Crist, spitting in his iȝen, putte his hondis on him, and axide him wher he sawȝ ouȝt. And þis man lokide on Crist and seide, þat he sawȝ men walkyng as trees. Aftirward Crist putte his hondis upon his iȝen, and he bigan to see, and þis blynde man was restored, so þat he sawȝ clerely alle þingis. And Crist sente þis blynde man to his hous, and seide, Go into þi hous, and ȝif þou go out into þe strete, seie þou to no man.

And Crist techiþ bi þes wordis þat neiþer men heelid shulden be proud, ne preestis shulden booste among men of werkis þat þei done in Goddis name. And siþ Crist doiþ alle hise werkis suyngli, oon after anoþer, he telliþ in þe secounde miracle how Pharisees blynden lordis. For þei can telle ape signes, and lowting as it were holynesse, and wiþ sich wymmens sport bigile lordis wiþ ypocrisie. But as Crist ȝaf siȝt to þis blynde man, so he doiþ to sum sich lordis, but þis cunnynge is wonnen wonne, E. wiþ hard The knowledge of the extent to which they are deluded by the friars is attained to with difficulty., for bi proces of tyme lordis mai se þer coveitise and wanting of good affeccioun, but worldli wille about þer muk. And þus, ȝif alȝif, E. Crist almyȝti myȝte make þis man anoon to see, neþeles he dide þis þus, to teche how þis blyndenesse wendiþ awey. First All that follows, to the end of the sermon, is omitted in E. men seen men as trees, wandring wiþ men here; and sum profit þei conseyven of hem, boþe in cloistre and in houshold, for algatis þei eten mete, as diden þe prestis of Baal, and stonden in a prestis stede in þe houshold þat þei dwellen inne; and so þei taken litil goodis, but ȝif it be mete and drynke and cloiþ. But ȝif Crist liȝtith more þes lordis, and makiþ hem clerely for to se þat such cloistreris þat crepen out of þer cloistris ben quyke develis, to disseyve men of þe world, and alle þer garmentis þat þei han ben atier tire, Q. taken of þe fend, to playe þer pagyn among men, and to disseyve men as beestis. And þus þei perseyve clerly goostli harmyng of þes fendis, for þei forsaken þer first ordre, and casten hem to bigile þe world. And þus bi fallace of þe fendis ben lordis disseyved many weies, for þei stelen first þer patrimonye bi colour of ypocrisie, and seien þat boþe þei and þer eldris han trewe proctours of þes ordris; but þei tellen not how Goddis lawe forbediþ ony sich dowyng to be. And so þes þat swarmen out of þer cloistre tellen not how þere is þer lyf, and how þei weren out of þer cloistre as fishis wiþouten water This was a common saying in the fourteenth century. In the de∣scription of the monk in the Pro∣logue to the 'Canterbury Tales,' Chaucer writes,—. 'He gaf not of that text a pulled hen, That saith that hunters ben not holy men; Ne that a monk, whan he is cloysterles, Is likned to a firche that is waterles; This is to seyn, a monk out of his cloystre.' Þus þe fend swarmeþ his covent, and bigiliþ many lordis. And þis ipocrisie of Heroude may be shewid bi þis reule, þat boþe monkis and freris assenten to werris wiþouten cause, and bringen þes lordis awerke, to make hem enemyes in many rewmes, and waste þer bodies and þer moneie. But ȝit þei feynen þat þei ben martris, but þe rewmes ben riche to God for martirdom þat þei han geten. Þus Cristene men suffisen not to telle þe cautelis of þese fendis, and how þei blynden worldli men wiþ false wordis of þer maistir.

ÞIS gospel telliþ whanne and how oure Lord Jesus bigan to The beginning of the preach∣ing of Christ. preche. Mathew telliþ, Whanne Jesus hadde herd þat Joon Baptist was taken, he wente in to Galile, and lefte þe citee of Nazareth, and cam and dwelte in Capharnaum. Joon was trayed for he reprovede Heroude of his broþers wyf ȝat he held, and wiles weren cast for Joones deþ bi þe wickide wom∣man Herodias; and Crist wiste wel how Joon shulde die, and whanne, and how gloriously, and so Crist began to preche and conferme Joones preching. For Crist took þe same teme, and held þe same forme of preching. Capharnaum was a citee on þe see coostis was a cite on þe see in þe coostis, Q: was a citee in þe coost, E. of Zabulon and Neptalym, so þat it were fulfillid þat was seid bi Isay þe profet The words between asterisks are wrongly excluded from the quotation in A., Þe lond of Zabulon and þe lond of Neptalym is a weye of þe see on Jordan of Galile of heþene folk.* And it is knowun how kyng Solomon ȝaf þis Galile to a kyng þat gat him stones stonys, Q; A has sones. to his temple, and how þus men goen to þe see. Þe peple, of þese two sortis, þat sat in derknesse of synne, saw a greet liȝt, whanne it saw Crist þe sunne of riȝtwisnes, and while men sitten in lond of shadewe of deþ, is liȝt sprungen unto hem. In þis lond was þe shadewe of deþ; for þere was synne of unbileve, and many oþer unkindely synnes, þat maken shad∣ewe of deþ to men. For many of þis contrey weren dampnyd, al ȝif summe of hem weren saved; and þes men out of bileve þat shulden be dampned baren wiþ hem þat shadewe of þe secunde deþ, and derkiden oþer wiþ þis shadewe.

From hens bigan Jesus to preche, and seie, as Joon Baptist seide, Do ȝe penaunce, for þe rewme of hevenes shal come nyȝ The words for—nyȝ are wrongly excluded from the quotation in A.. Doing of penance was nedeful to þe peple þat þes men tauȝten, for þer weye was ful slidir for to go to hevene inne, siþ fleishli synnes weren in hem, and þei letten men to go to hevene; and it profitiþ mouche to men to go in good felouship. But Crist, þat is rewme of hevene, shal come nyȝ and opene heven, and stoppe tempting of þe fend; and so men shulden helpe hemsilf, and bigynne at þeir nexte enemye, þat is þe fleish, to chastise it.

ÞIS gospel telliþ how Crist prechide, aftir þe storie þat Luk The preaching of Christ at Nazareth. telliþ. Jesus wente out in vertue of þe Goost in to Galile. Trewe men trowen as bileve þat þe Holi Gost ledde Jesus whidir ever he wente, and what dedis evere he dide. And fame wente out þourȝ al þe lond of him; and Crist tauȝte in synagogis of hem, aud was magnefied of hem alle. And Crist cam in to Nazareth, where he was conseyved and nurishid, and he entride bi his cus∣tome on Saturdai in to þe synagoge. And hereof taken Cristene men custome to preche on Sundai, for it comeþ to us for Sabot in þe stede of Satirdai; and Crist hadde custum for to preche on Saturdaie, as Luk seiþ here; and so shulden preestis sue him, preching on Sabot þat is Sundai.

And Crist roos up to rede, and þe book of Ysay þe profete was ȝovun to rede. And as Crist turnede þe book, he fond þe place where it was writun, Þe Spirit of þe Lord is upon me, wherfore he anoyntide me; to preche to pore men he sente me, and so þe Holi Goost bad me, preche to prisoneris forȝyvenes, and to blynde men siȝt, to leeve broken men in remissioun, to preche þe ȝeer þat þe Lord acceptiþ, and þe daie of aȝenȝyvyng forȝyvyng, E. The Vulgate, I do not know on what authority, inserts here at the end of the nineteenth verse, the words, 'et diem retributionis.' Þis preching is al disusid, and turnid to pride and coveitise. For how ever men mai plese þe peple, and wiþ moneie wynne hem worship, þat þei prechen, and putten abak þe profit of þe peplis soule. Þis book was ordeyned of God to be red in þis place, for alle þingis þat felden to Crist weren ordeyned for to come þus. And so men seyen Crist hadde office of alle þe mynystris in þe Chirche. Crist lernede to rede whanne he wolde, and he preiside mouche Ysay; and þes eiȝte wordis bokis, Q; om. E. red here of Crist han betere ordre þan we can telle; for þe Hooli Goost was on Crist boþe in his bodi and soule, siþ Crist was boþe God and man, and bi his manheed led of God. And þerfore þis Goost anoyntide Crist wiþ goodis of grace as fulli as ony man myȝte be anoyntid. And þus Crist mut nedis preche to meke men þat wolden take it, for þis is þe beste dede þat man doiþ here to his breþeren. And so Crist prechide, to prisoneris forȝyvyng of þer synnes, and to men blinde in wit, for to knowe þe wille of God, and leeve broken men in forȝyvenesse of þer travaile. And Crist prechide þe ȝeer of our Lord þat was acceptable bi him; for he made the ȝeer Jubile; and daie of ȝyvyng of mercy and of blis was prechid of Crist. And so alle þes eiȝte wordis sownen in mercy and confort of Crist, to men þat ben in prisoun here for olde synnes þat þei have done.

And whanne Crist hadde folden þis book, he ȝaf it to þe servaunt, and he sat; and þe eyen of alle þat weren in þe sinagoge weren loking to him. And Crist bigan to seie to hem, þat þis dai is þis writing fild in ȝour iȝen on me. For Isay seide þes wordis, as men þat profecieden of Crist. And alle men ȝaven him witnesse; and alle men woundriden in þe wordis of grace þat camen of his mouþ. Of þis dede of Crist men taken, þat it is leveful for to write, and aftirward to rede, a sermoun; for þus dide Crist oure alþer-maistir. For ȝif men mai þus turne þe peple, what shulde lette to have þis maner? Certis traveile of þe prechour or name of havyng of good witt shulde not be þe ende of preching, but profit to þe soule of þe peple; and how∣ever þis ende comeþ beste, is moost plesing to God. And curiouse preching of Latyn is ful fer fro þis ende; for many men prechen hemsilf, and leeve to preche Jesus Crist; and so sermouns done lesse good þan þei diden in meke tyme.

ÞIS gospel telliþ how Crist dide in profitinge to his Chirche. Christ not accepted in his own country. He wente out of a mannis hous whos douȝter he reiside from deþ to liif. And þis wenche was þe firste bodi þat Crist quykenede of þree; and she was a wenche of twelve ȝeer age, þat Crist reiside wiþinne þe hous. And Crist wente þennes to his contre, and his disciplis folewiden him, and in þe same Sabot day he bigan to teche in þe synagoge. And many þat herden woundriden in his lore, seiyng, Wherof comen alle þes þingis to him? and what is þe wisdom þat is ȝovun þus to him, and sich vertues don bi his hondis? Is not he þis Josephis sone and Maries? And Joseph was a forgere forcer, E. of trees This clause is wrongly included in the quotation in A; E gives it right., þat is to seie a wriȝte. And Crist hadde name of his fadir in reprof of his pore kyn. And so þei seiden þat Crist was broþir of James and of Joseph and of Jude and Symount, for alle þes weren his auntis children. Ne ben not hise sisters wiþ us here? And þei weren harmed bi sclaundre of him. Men mai seie soiþ dispitously, as siche cosyns among þe Jewis ben clepid breþeren and sistris; and þei nemeden hem for þei weren pore. And Jesus seide to hem þat þer is noo profete wiþouten honoure, but in his contre, in his hous, and in his kynrede. For in strange contre men marken þe dedis, and in þes homly placis þe kyn. And Crist myȝte not þer do ony vertue, but þat he heelide a fewe sicke men, þe while he leide his hondis on hem. And here men taken of oure bileve, þat þing which God haþ ordeyned not to be may not be; for alle þingis moten nedis be þat God haþ ordeyned. But Crist myȝte, ȝif he hadde wolde, have done here miraclis at his wille; but Crist saw ever Goddis ordenaunce, to which he mut nedis assente. And Crist woundride of his kyn, for þe untreuþe þat þei hadden. Crist woundride of many þingis, which þingis he wiste ful wel. For Crist hadde foure maner of knowingis; bi sum he woundride, and bi sum oþer not. Crist, in þat he was God, hadde þe same witt wiþ þe Fadir, and in þat þat he is blessid, Crist saw clerely alle þingis That is, by the beatific vision. Crist bi his bodili wittis hadde knowyng as oþer men, and now he gat sich knowing, and now he failide þereof. And, bi þis, Crist hadde comune knowing, bi which he knewe þingis generalli.

ÞIS gospel telliþ more of Crist how he traveileide in his The cure of the man pos∣sessed by an unclean devil. Chirche. Crist wente out of his contre, wher he was born and was dispisid, and cam doun to Capharnam, þat was a cite of Galile, and þer Crist tauȝte upon Satirdaies. And þei wondriden in his lore, for his word was in power. Crist spak sadli, as a Lord þat hadde power above þe lawe, and to adde to þe lawe, and telle how it schulde be undirstonden So E; A and Q read 'how it undirstood.'. And in þat synagoge was a man þe which hadde a foul fend; and þe fend criede bi þis man wiþ a greet vois, and seide, Suffre now So E; A excludes 'suffre now' from the quotation., what is to us and to þee, Jesus of Nazareþ? Art þou come to leese us? Y woot þat þou art Goddis seint. Þis fend knewe Cristis man∣heed, and sumwhat he knewe of his Godhede; and he wolde seie þat Crist in þus punishing þe fendis dide no dede of mercy, siþ at domesdai þei shulden have ful peyne; and þis fend was nedid to confesse Cristis holynesse. But Jesus blamede þis fend, and seide, Be þou doumbe; and he wente out fro þis man. And whanne Crist hadde cast out þis fend, he wente from þe man, and noiede him not. And drede was maad in alle men, and þei spaken togidere and seiden, What is þis word? for in power and in vertue Crist commandiþ unclene spiritis, and þei goon out. And fame of Crist was publishid into ech place of þe contre.

Here we mai se þat Crist held not wiþ fendis, for þei seiden Application of the gospel. treuþe, and baren witnesse of his holynesse; and wolde God þat we diden þus! For þanne we shulden not serve to fendis for worldli þingis þat þei ȝyven us; and we shulden not take false witnessis þat ben hired for worldli goodis; but we shulden take clene witnesses in a clene cause of treuþe. For many men seien þe soþe, and God hatiþ hem for her unclene liif; siþ he þat is in synne synneþ, alȝif he seie þe treuþe. And so in Engelong ben many men afer aqueyntid wiþ þe fend: for alle þes þat ben false meenys wolen have witnesse of oþer men; and þis falliþ ofte bi coveitise, and and, Q, E; A has of. oþer synnes þat men don.

ÞIS gospel telliþ how Crist reprovede Phariseis and men of The cure of the man that had the withered hand. lawe, for þei chargiden moche þat Crist shulde do myraclis in þer Sabotis. Mark telliþ how, Crist entride in to þe synagoge, and þer was a man þat hadde a drye hond. And þei aspieden him, ȝif he wolde heele men in Sabote, þat þei wolden accuse him. And Crist seide to þe man þat hadde a drie hond, of humors, Rise in to þe myddel. And Crist seide to hem, Where it be leveful to do wel in þe Sabot, or men shulden do yvel in þe Sabot? wher it is leveful to make a mannis liif saaf, or lese mannis liif in Sabot? But þes foolis holden þer ees. For þei myȝten not denye þat ne spiritual werkes, in which bodies worchen, shulden be don algatis in Sabot, as preiyng and service in þe Temple, wiþ oþer werkes þat preestis usen; and þes goen nere neer, Q, E. bodili werkes þan to heele a man bi miracle. Also it was leveful to hele a mannis soule in sabot, for þanne shulden þei algates traveile for þe helþe of mannis soule. But bi þes werkes þat Crist dide was mannis soule heelid; not oonli for Crist bi his Godhede helide men, ne oonli for Crist tauȝte hem þe bileve, but for þei sawen Goddis power worche in Crist, and knewen bi him many treuþis of bileve þat þei knewe not bifore. And so, as Crist arguiþ, ȝif Cristis werkes weren of þe fend, God wolde not worche þus so graciously in Crist. And, as Crist reproveþ hem in þe gospel of Luk, it was leveful and usid among Jewis comunli þat þei wolden helpe out of þe lake a beest in þe Sabot; myche more Crist shulde helpe in þe Sabot a siik man. For ȝif Crist lefte þus his Fadris werkes in þe Sabot, Crist hadde consentid to mennis harm, and wiþholden yvele his power.

And Crist, lokynge on hem wiþ ire, hadde sorewe on þer blynd∣nesse, and seide to þe man, þat he shulde stretche out his hond, and þis man stretchide out, and his hond was restorid. And þus myȝten þes blynde foolis wite þat Crist dide levefully; for ellis at comandement of Crist wolde not God þus have heelid þis man. And þus men han a drie hond þat wanten werkes of grace.

ÞIS gospel telliþ how Jesus lovede litil children in kynde and Christ will have the little child∣ren brought to him. figure. For siþ Crist ordeynede litil children to growe to men, and efte to seintis, it is noo drede Crist lovede þis age, as alle oþer agis of men. But for children of þis age lyven ofte as innocentis, and ben not broken wiþ worldli falsehede, þerfore Crist lovede þis figure. And þus seiþ Mark, þat þe folk offriden litel children to Jesus, þat he shulde touche hem. And þis was a grat sacrament, but God woot whi þis Chirche putte it not among sacramentis whi þis is not put among oþer sacra∣mentis, E. And disciplis of Crist lettiden hem þat offreden þer children. But whanne Jesus saw þis, he tok it hevely, and seide to hem, Suffre ȝe litel children to come to me, and forfende ȝe hem not, for of sich maner children is þe rewme of hevenes. Soþli Y seie to ȝou, þat whoever takiþ not þe rewme of God as a ȝong child, shal not entre in to it. And clippinge hem, and puttinge his hondis on hem, Crist blesside hem. And herfore techiþ Petre his peple þat þei shulde coveite mylk, as new born 1 Pet. ii. 2. ȝonge children, havyng witt wiþouten disseit. For as mylk nurishiþ sich children, so bileve nurishiþ Goddis children; and as children loven mylk, for a litil bifore þei weren sich sub∣stance, so Cristen men shulden love bileve, for þei han lyved in bileve of Goddis Sone. And herfore seiþ Salomon: Take ȝe out us, E. litil foxis þat schrapen shrapen, G. doun þe vines; for savery lore of hevenly þingis, þat shulde growe in Cristis Chirche, is distried bi worldli men, þat lyven bi cautels as foxis. And herfore seiþ Crist in þe gospel, whanne he was manassid of Heroude, Go ȝe and seie to þat fox, Lo, Y caste out fendis, and make helþis to daye and to morowe; and in þe þridde dai Y am deed, but not ȝit. And siþ it mut nedis be þat Crist lyve in þree ȝeer after, Crist myȝte not leve for Heroude to do goodis to his Chirche.

ÞIS gospel dividiþ þe Chirche in two partis, and reproveþ þe The parable of two sons. toon. Þe parable þat Crist seiþ is told of hym in þes wordis. O man hadde two sonys, and he going to þe first seide, Sone, go to day and worche in my vyneȝerde. And he answeringe seide, Y nyle; but aftirward he, moved bi penaunce, wente forþ. And þis fadir came to þe toþer sone, and bad also þat he shulde worche, and he answeride and seide, I go, sire; but he wente not. Which of þes two dide þe fadirs wille? axide Crist of þes Jewis. And þei seien to him þat þe firste. For he dide in dede his fadirs wille, and þe toþer as a fals sone bihiȝte wel, but dide falsely. And Jesus seide to þe Jewis, Soþeli I seie to ȝou, þat puplicans and hooris shal go bifore ȝou in þe Chirche. For Joon Baptist cam to ȝou in þe weie of riȝtwisnesse, and ȝe trowiden not to him, and dide not as he tauȝte ȝou, but puplicans and puteyns hooris, G; putaynis, I. trowiden to him, and diden aftir him; and ȝe, seynge al his liif, hadden neiþer never, E. þenance after for to trowe to Jones sentence. For þe Jewis sawen Joon dede for reprovyng of Heroudis synne; and ȝit þe Jewis hadden no sorowe for feynt levyng So E; A has bileevyng. to þus stonde for treuþe in Goddis cause. And for þis parable is ful good for many men to knowe, þerfor biddiþ Crist aftir þat, he þat haþ eeris to heeren, here he þes wordis, wiþ ere and herte.

Þis parable of Crist is þus expowned. Þis fadir is God him∣silf; Interpretation. silf; þes two sones ben two folk, þe Jewes and heþene men. Þe heþene men ben þe firste sone, for þei weren bifore þe Jewis, and also bifore Ebreus, as men mai se in Goddis lawe. Goddis vyneȝerde is holy Chirche, þat was fro þe bigynnyng of þe world. And God bad þes boþe sones to traveile and profite to his Chirche; for whanne ever God biddiþ charite, þat stondiþ in þe ten heestis, God biddiþ to traveile in his Chirche, as þe secounde Table techiþ. Þis first sone was first untrewe, and seide he wolde not serve to God, for he wolde not take bileve, ne graunten in dede to be Goddis servant. Þe toþer sone seide he wolde, and dide grauntide, E. in many patriarkis. But aftir þis firste sone was moved of God bi kyndely skile to serve him and lyve wel, as in Joob and Jetro, but largely whanne heþene men token bi apostlis Cristis feiþ. And þanne þe toþer sone of þis fadir weren folk out of bileve, for fro þat tyme þat prestis rengniden, and killiden Crist for his treuþe, þei weren fals to þis day, and noyous to hooly Chirche. And þus bi jugement of þe Jewis Crist concludide hem softly. And þus may men parte þe Chirche in seculer men and in clerkes. Seculer men ben þe first sone, and clerkes ben þe toþer sone. And clerkis and preestis lyveden first wel, and speciali in Cristis tyme, for Crist and hise apostlis also weren boþe preestis and clerkis, and þei traveiliden moost in þe Chirche, and maden it large and florishinge; siþ þat Crist bouȝte his Chirche, and toke it into hevene wiþ him. But now ben þes two sones turned. For feiþ The laity are now better than the clergy. and good religioun stondiþ in seculer men, and in preestis ben wordis wiþouten good dede. Preestis seien þei suen Crist, and kepen next þe liif of him, siþ in hem stondiþ holy Chirche, as mannis liif stondiþ in his soule. * And The passage between the asterisks is not contained in E. men þat knowen þe worldis state seyen þat þe popis and cardinales, bishopis and religious, ben moost fer fro Cristis liif, and so þis parable of Crist dampneþ hem for her falshede *. But take we alle þis witt of Crist; for we þat biheten to serve Crist, and gon abak as false soones, maken us silf þe secounde sone, and so þis parable of Crist is nedeful to ech man here.

ÞIS gospel telliþ how Crist tauȝte þe Chirche to flee pride, Against pride, especially in the clergy. and algatis prestis, for pride is more perilous in hem, as it was in aungels. Mark telliþ how, Jesus wente out bi þe contre of Galile, and he wolde not tarie þere, ne dalye wiþ men of þat contre, and herfore seiþ þis gospel þat Crist wolde not knowe ony man, for he wente privyly wiþ his apostlis as it was best. But Crist tauȝte his disciplis, and seide to hem, þat mannis sone shal be betraied in to mannis hondis, and pei shal sle him, and fro þat he be slayn, he shal rise on þe þridde dai. And þei knewen not þis word, and dredden to axe him þerof. And þei camen to Capharnaum, and Crist, whanne he was in þe hous, axide his disciplis þing þat he knewe, What tretiden ȝe in þe wey? And þei weren stille. For it semeþ þat þei wolden not þat Crist hadde wist of þis trete; and it semeþ þat Crist was from hem, and herde hem not whanne þei tretiden þis; for he myȝte, as he wolde, be fer fro hem, and þei togidere, for þe moste of þrittene persones myȝte wel go bi hem silf; and þe twelve myȝten go togidere, and speke privyly, þat he herde So E; berden, A. not. But it semeþ over þis þat Cristis word movede hem to trete þis þus, E.. Crist tolde hem a litil bifore, how he shoulde be slayn from hem; and alȝif þis word marride hem, for þei undirstooden it not wel, neþeles þei þouȝten on þingis þat myȝten come after þis, and so, ȝif þei shulden lyve togidere, which shulde be more of hem, and who shulde be þer capteyn, to whom all oþer shulde obeishe. And þis semeþ God to teche, whanne þis gospel techiþ þus, þat þes postlis tretiden þanne which shulde be more of hem. For þus telliþ God next aftir, Forsoþe þei disputiden in þe weye which shulde be more of hem So in E; A wrongly excludes these words from the quotation.. And God varieþ here for sum cause, and seiþ not which of hem shulde be more. For ȝif men ben al atwynne a twyn, E. and not in oo companye, ȝit oon of hem is more, alȝif he be not þe more of hem.

And Crist sitting, clepide þes twelve, and seide, ȝif ony of ȝou wole be þe firste, he shal be þe laste of alle and servant of alle, for he must be moost meke of alle oþer. And Crist toke a child, and putte him in þe myddil of hem; þe which child whanne Crist hadde biclippid, he seide þus to hem, Who ever takiþ oon of þes syche, E, and the Wycliffite versions. children in my name resseyveþ me, and whoever resseyveþ me, resseyveþ not me, but my fadir. It is told bi fyve ensaumplis how in sich speche of Crist is undirstonden þis word 'prin∣cipally,' and þanne þe witt is good and sutil. And, for þis lore is profitable to governaile of holy Chirche, þerfore seiþ Crist, as he seiþ ofte, He þat haþ eeris to heere, heere he. And in þis point synnen specialy gretteste of þe Chirche, for þei suen not The clergy from the pope downwards, sin against the gospel rule of humility. Crist heere but Anticrist and þe world. Loke þe pope first and his cardinalis, where þei taken no worldli worship, but ben þe laste, moost servisable, and moost meke of alle oþir. More foul pride and coveitise is in no Lord of þe world. Go we to bishopis bineþe þes, and riche abbotis, fadirs in coventis, and þes axen worldly worshipis, and bi þis mai men knowe hem. ȝif þou wil wite which of þes is more, loke which takiþ more worldly worship. And ȝif þou go doun to freris, þat ben beg∣geris, and shulden be mekerste mekest, E., more worship of þeir breþeren takiþ no man in þis world, as bi kneling and kissyng of feet; take þou þe ministre of ffreris as by knelyng, wiþ kyssyng of fete, takiþ þe mynystre of freris, E. and oþer service at mete and bedde, more þan ony bishop doiþ. And so Cristis reule in þes preestis is more reversid þan in worldli lordis. And siþ þei professen and seien þis gospel boþe in word and in oþ mouþ, E; but A is evidently right., it is open þat þes false ypocritis disseyve þe peple, and harmen þe Chirche. But alle þe gospellis tellen þis reule as moost profitable to þe Chirche. And here þes prelatis smatchen pride, and venymyn þer sugettis after hem. And þis venym cam myche in fro þe tyme þat þe Chirche was dowyd. For it is comune proverb, he þat more haþ, more shulde he be worshipid. And alle spechis ben of worldli worship, for þei tellen not bi goostly worship.

CRIST telliþ men in þis gospel how þei shulden serve How Christ is to be served, and of the un∣pardonable sin. him, and which synne shal be forgovun and which synne is dampned for ever. Mathew telliþ þat Crist seiþ first þat, Whoever is not wiþ him, he is aȝens him. For generalte of þis Lord, siþ seiþ, E. he is boþe God and man, he om. Q; and, E. axiþ service of ech man, for ech man mut serve Crist, oþer doinge or suffringe. And proude men þat wolen not suffre moten evere sue Crist in helle, and þis suffringe noieþ moost to proude men þat wolden not worche. For doyng is, kyndeli, above and more worþi þan suffring. Of oþer lordis it nediþ not þat he be aȝens hem, whoever is not wiþ hem; for many men in þis world ben impertinent That is, 'have nothing to do with.' to erþeli lordis, for neiþer þei ben servantis to hem, ne þes lordis þeir worldly lordis; but Crist mut nede be Lord of alle, siþ he is boþe God and man. And þis sentence shulden lordis lerne, and alle maner of ydil men, to wite wher þei ben wiþ Crist, or þei ben aȝens him. For certis, ȝif þei ben aȝens Crist, þei ben servantis of þe fend, and as þer traveile is moche, so þeir hir byre, E. is peyne wiþouten eende. And so ech idil man, for he is not wiþ Crist, mut nedis be aȝens Crist, and so on þe fendis side. And so Who gederiþ not wiþ Crist, scateriþ algatis wiþ þe fend. Crist gederiþ men in love and in acord and unite, but þe fend doiþ þe contrarie, for he wole part men fro God; and þus God loveþ pees, and þe fend loveþ striif. And herfore Y seie to ȝou, þat ech synne and blasfemye shal be forȝovun to men, but þe Spirit of blas∣femye shal nevere be forȝovun. Here synne and blasfemye ben clepid synnes of men, but þe Spirit of blasfemye is clepid þe fendis synne, for it lastiþ to mannis ende, and so aftir for evermore; and þis is synne aȝen þe Holy Goost, and shal nevere be forȝovun, neiþer in þis liif ne in þe toþer, for þere is not synne forȝovun þus om. E.. And as þe Hooli Goost is good, eende wiþouten ende, so þis synne speciali is yvel, ende wiþouten ende. And so þis mai be wel clepid, synne aȝens þe Hooli Goost. And to þis entent spekiþ Crist whanne he seiþ after in þis gospel, And whoever seie a word aȝens mannis sone, it shal be forȝovun him, but whoever seie aȝen þe Hooli Goost, it shal not be forȝovun him, in þis world ne in þe toþir. But here men shal undirstonde þat whoever synneþ aȝens oo persone of God, synneþ aȝens hem alle þree, siþ alle þree ben oo God; but he synneþ propirly aȝens þe Sone þat synneþ of ignoraunce. And ȝif a man myȝte synne of noun power, he synnede properle aȝens þe Fadir; but Poul seiþ þat God suffriþ not a man be temptid over þat he mai. And he synneþ pro∣pirli aȝens þe Holi Goost, þat wantiþ good wille to turne to God in þis liif, and þis man mut nedis be dampned, siþ his synne must ever laste. So it mai be undirstonden on two maneres þat men synnen aȝens þe Fadir. Oþer þat þei synnen bi noun power þat þei han of God, wiþouten þer owne defaute, bi synnes þat þei han don bifore; and þus mai no man sin propirli aȝens þe Fadir. On oþir maner synnen men aȝen þe Fadir and al þe Trinite, whenne þei done synnes bifore, bi which þei ben hardid aȝens God, and muten nedis synne to þer eende, as God haþ ordeyned for þer synne bifore. For þe firste cause þis gospel leveþ synne aȝen þe Fadir of hevene.

And of þis it sueþ wel, siþ al men in erþe ben trees, þat þei shulden make good trees and þe fruyt of hem good, or ellis yvel trees and þe fruyt of hem yvel. For ech man mut be wiþ Crist or ellis be aȝens Crist, and synne aȝens þe Holi Goost or ellis not synne aȝens þis Goost. And so of þe fruyt is þe tree knowun, wheþir it shal ever more be greene or ellis be brent in þe fier of helle. And so Crist coman d not þat þes men shulden do þus, for ech man mut nede do þus, as he mut nede be savyd or dampned. But Crist telliþ how men moten take nedis þat þat sueþ herof. And þis sentence is sharp, but just bi Goddis jugement. And so Crist semeþ to teche here So E; A has heren. þat alle þingis moten nedis come, but semeþ to telle ferþere how þes men So E; om. A. moten nedis be dampned, for synnis þat þei han do bifore moten nedis brynge forþ more synne. And þus seiþ Crist here, ȝe addir kyndelis, how mai ȝe speke good þingis, siþ þat ȝe ben þus yvel? boþe in ȝour eldris and ȝou. And þis is open speche, siþ alle þingis moten nedis come; and ellis it semeþ veyn speche, and wordis told wiþouten witt. And so Crist telliþ þat for þer for þer synne þes men moten nedis be dampned. For of aboundance of herte spekiþ þe mouþ, of ech man. A good man of good tresour bringiþ forþ good þingis, as he mut nedis; and an yvel man bringiþ forþ yvel þingis of an yvel tresour, as he mut nedis.

But, for þis synne growiþ faste, bi oþere þat men chargen to but, E. litil, þerfore prophecieþ Crist of þes men and þis synne, Soþeli, I seie to ȝou, þat of ech ydil word þat þes men shal speke, þei shal ȝyve resoun þerof in þe dai of jugement. And þis techiþ Crist, þat litil synnes shulden be fled, for þei moten bringe forþ more synnes, and general jugement mut be of hem. For certis of þi wordis shal þou be maad just, and of þi wordis þou shalt be dampned. Þes wordis mai be undirstonden of þe grete persone of mannis kynde, of whiche summe shal be saved, and summe aftir shal be dampned. And þis semeþ more clere þan þe witt þat telliþ þis condiciounly; þat ȝif God ordeyne þee to blis, and þou speke here wordis, þou shalt be justified of þi wordis, for sich men don alȝatis good; and ȝif God ordeyne þee to peyne and þat þou speke here many wordis, þou shalt be dampned for þi wordis, for sich men don algatis yvel; and so alle men shulde take hede to þere wordis þat þei ben goode.

Þis gospel telliþ of þe dai of dome, and of þe perils þat shal come bifore. And Mathew telliþ more opinli of boþe þes in The day of judgment and the signs pre∣ceding it. his book. Luc seiþ þat, Jesus was axid of þe Phariseis whanne Goddis rewme comeþ. And it semeþ þei wolden wite whanne al þe Chirche shal come to hevene; for þanne shal be þe day of doome, and in þat dai shal þis rewme come. Crist answeride to þes Phariseis, and seide, Goddis rewme comeþ not wiþ keping, of cerymonyes. And þus þre ordris in Cristis tyme unabliden hem to be of þis rewme, for bi keping of þer ordris þei leften keping of Goddis heestis. And so myȝten boolde goode, Q. men seie to þes ordris þat ben to day, for as þer weren in Cristis tyme Essey, Saducey, and Pharisey, so þer ben now in oure tyme, freris, chanons, and monkis. And alle þes þree distriede Crist, for bringinge in of newe lawes, and for turninge from his lawe, Friars, canons, and monks. for þei token not wel Goddis word. And so it semeþ to be to dai; for alle þes þree newe ordris comen not to þe þrittiþe greyn, and certis þei comen not þanne to hevene. For ȝif a man do al his power, al his witt, and al his wille to kepe þe lawe of Jesus Crist, ȝit unneþis wole it suffise; myche more ȝif a man scateride his vertues aboute newe lawis. But þus done alle þes newe ordris; and so myche þei failen in Goddis lawe; and þus hoordom of Goddis word is brouȝt in to mayn∣teyne freris.

But, for þe peril of þe Chirche stondiþ not al in þes newe The pope and the secular clergy. ordris, but in ypocrisie of preestis, and speciali of þe pope, þerfore seiþ Crist þus, þat trewe men, shal not seie, Lo, here, lo, þere, is Cristis vicker So in E; A includes the words in the quotation. þat haþ ful power of Crist, þat sendiþ mennis soulis to hevene as soone as he wole do þis. For siþ Crist is heed of hooli Chirche, and oþer men ben but his lymes, herfore seiþ Crist soþly, Lo, Goddis rewme is wiþinne ȝou. For Cristis manhed was among hem, and his Godhede wiþinne hem; and so, love Crist and kepe his lawis, and it is ynowȝ to þee. And þus, seiþ Crist to his disciplis, for hem and oþer Cristene men, Daies shal come whanne ȝe shal desire to see oo dai of mannis sone, and ȝe shal not se him þanne So in E; A includes the words in the quotation., for he shal be stied to heven. Lord, ȝif Crist cam now doun, and re∣provede þes ypocritis for dowing aȝens his lawe, litil wolden þei telle bi him, so þat he were unknowun to hem. And þanne, þei shal seie to ȝou, Lo, heere, lo, þere, is Cristis viker; but wole ȝe not go, and sue hem not, siþ þei ben false, and suen not Crist. And as anentis þe daie of dome, as liȝtnyng shyneþ over al þis world, for tyme þat man can not telle, so Crist shal come to þe dome, and gidere men of al þis world. But first mut Crist suffre many þingis, and be reproved of þis kynrede. And as it was in Noies Noes, I; Noyes, E. daies, so it shal be in Cristis daies. Þei eeten and drunken, þei weddiden wyves, and wymmen weren ȝovun to wed∣dingis, to þe daie þat Noie Noe, G, I. wente into þe ship, and þe flood cam, and loste hem. And also it was don in Loths daies, whanne fyve citees weren sonken; þei eeten and drunken, þei bouȝten and solden, þei settiden and bildiden; and þat dai þat Loth wente out of Sodom, fier and brymstone reynede from hevene, and loste alle þes fyve cities. And after þes þingis So in E; A excludes And . . . þingis from the quotation. it shal be, in what day mannys sone shal be shewid. In þat hour, he þat shal be in þe roof, and his vesselis in þe hous, come he not doun to take hem; þanne So in E; A includes in the quota∣tion. he þat is lord of þis world assente he not to Anticrist for holding or filling of his goodis. And he þat lyveþ in comune traveile, turne he not aȝen þanne, to defende Cristis viker, ne to fiȝte in his cause. And so neiþer men of armes ne comunes shulden fiȝte for þes popis.

Have ȝe mynde of Lottis wyf, and loke not aȝen fro Goddis lawe; for þis womman was dispitouseli deed, for she lokede aȝen as God forfendide. Whoever sekiþ to save his liif, he shal lese it; and whoever shal lese here his lyf, he shal quykene it in heven. For whoever holdiþ Goddis lore, ȝif he lese here his liif þerfore, he shal lyve blis∣fulli in hevene whanne cowardise shal be dampned. Y seie to ȝou, in þat nyȝt, þat þe dai of dome shal be on þe morowe So in E; A om. þe morowe, and includes the other words in the quotation., shal þer be two in o bed; þe toon shal be taken, and þe toþer left. Two shal be grynding togidere; þe toon shal be taken, and þe toþer lefte. Two shal be in þe feeld; þe toon shal be taken and þe toþer left. For sum shal have riȝt devocioun, and summe of þes þree shal faile þis oile. And þe disciplis axiden Crist, Sire, where shal þes þingis be? And Crist seide to hem, Wher∣ever þe bodi be, þiþir shal þe eglis be giderid. For whidir ever comeþ Cristis bodi, þidir shal his seintis come. Seke þe gospel of Mathew, for þere is þis more opynly toold.

Þis gospel telliþ how oure love shulde be stretchid to alle The wide sweep of Chris∣tian charity. men, boþe to frendis and enemys, for alle men ben oure neiȝ∣boris. And þus seiþ Crist bi Mathew, Ȝe han herd þat it was seid to olde men, Þou shalt love þi frend, and þou shalt hate þin enemy. But certis I seie to ȝou, Love ȝe ȝoure enemyes, do ȝe good to hem þat hate ȝou, and preie ȝe for hem þat pursuen ȝou and chalengen ȝou falsly. And þis þing shulde ȝe do, to be sones of ȝour fadir þat is in hevene, þat makiþ his sunne springe on goode men and yvele, and reyneþ upon just and unjust. Þes heretikes þat blyndiden þe peple bi Goddis lawe in Cristis tyme maden þis truauntis argument; ȝif God biddiþ þat Y shal love my frend, he biddiþ bi contrarie witt þat Y shal hate myn enemye. But þes foolis knewen not þat þis sueþ al oonli whanne antesedent antecedent, E. and consequent ben convertiblis in kynde. But Crist seiþ, þat is þe firste treuþe, þat we shulden love boþe frendis and enemyes, for boþe þes ben neiȝboris in kynde, and we shulden alle love oure neiȝboris. Also bi Cristis resoun here we shulden bi oure myȝt sue God, but God loveþ boþe yvel and good. Lord, whi shulde not we do so? siþ hate is an So E; A has as. hevy dede, and doiþ harm to him þat hatiþ; and love is a liȝt dede, and doiþ good on ech side. Also, he þat is now myn enemy mai liȝtli after be my frend, but þe liȝterste liȝtiste, E. meene to þis eende were to sue God in love. Lord, whi shulde Y hate þat man þat soone after is betere þan Y, and profitiþ to men and to þe Chirche more þan Y shal evere do? And siþ noon of us woot now wher þis be soþ of our enemye, what blyndenesse shulde dryve us to hate him now wiþouten love? And þus seiþ Rom. xii. 20. Poul bi Goddis lawe, þat in lovynge of þi enemye þou shalt hepe upon his heed coolis of fier, to make him hoot; for þe liȝterste liȝtist, E. victorie is to love þi enemy. What fool wolde leeve þis, and take a fendis meene and an hevy?

And here techen þes newe ordris a newe cast of þe fend, þat Bellicose and unchristian teaching of the friars. English men moten fiȝte bifore wiþ enemyes of oþer londis, for ellis þei wolden first fiȝte wiþ us, and synne on boþe sidis shulde be more. But here fallen þes ypocritis, þat conseilen not to pees but to fiȝte. For Poul biddiþ God forbede þat men Rom. vi. 15. synne to do good. And siþ oure werris wiþ oþer londis smatchen synne on many sidis, who shulde move us to go bifore and to fiȝte þus wiþ þes londis? Lore þat Crist techiþ here were to do oure enemyes good; and þis is a fendis lore, contrarie to Cristis lore. And þus failliþ þe fendis falsheed þat moveþ men for to werre, for, as he seiþ, pees endiþ werre, and ech man shulde coveite pees. Soþ it is þat pees is ende of alle synnes þat ben don, for þe pees of Cristis Chirche, whanne it regneþ hool in hevene, is ende of alle synne here, and of alle dampnyng of fendis, for a good eende is getun boþe bi good meenes and yvele, siþ God mut algatis have his ende, whatever meenes be maad. And seie we to þes fendis here, þat pees is good for to have, and also it is good to have þis pees bi Cristis meenes. Crist ordeynede pees to be getun bi mekenes and bi pacience, and bi doing of good for yvel, but þe fend shapiþ þe contrarie. And certis Cristis meene is more liȝt, more short, and more sikir, for fendis men contynuen werre and maken fals pees to more werre. Crist proveþ þat oure love shulde be alargid to oure enemyes; For ȝif we loven oure frendis for her love, and love not, over þat, oure enemyes, how shulde we have þus hire of God? siþ publicans done þus. And ȝif ȝe greeten oonli ȝoure breþeren, shal ȝe not over þis grete ȝoure enemyes? ne done not heþen men þus? But ȝif ȝe So E; A has we. wolen have hire of God, ȝe moten sue God bi his love; and God biddiþ ȝou love ȝour enemyes riȝt as God himsilf doiþ. And siþ þis is perfit doynge, as trewe men moten nedis graunt, Be we perfit among us, as oure fadir of hevene is perfit.

And for þis touchiþ mannis lawe, þat weneþ þat it is ynouȝ to lyve and do as þe world axiþ, alȝif God bidde þe contrarie, þer∣fore seiþ Crist aftir, Take ȝe hede þat ȝe done not ȝour riȝtwisnesse bifore men, to be seyn of hem, for ellis shal ȝe have no mede at ȝour fadir þat is in hevene. For kepyng of mannis lawe haþ reward here in erþe, and kepyng of Goddis lawe haþ his mede aftir wiþ God. And þerfore, whanne þou doist þin almes, nyle þou trumpe bifore þee, as ypocritis done in synagogis and stretis for to be wor∣shiped of men. Soþeli, Y seie to ȝou, þes men han resseyved þer hire. But whanne þou doist almes, loke þi left side wite not what þi riȝt side doiþ; þat þi almes be in hid, and þi fadir þat seeþ seeþ, E, G, I; see, A. in hid shal ȝyve þee hire of blisse. Þe riȝt side of a just man ben riȝt werkes and goode maneris, but þe left side of him ben yvel maneris wiþ his werkis, as ypocrisie ypocrisie, Q, E; ypocritis, A. bringiþ wiþ him yvel maneris, ȝhe, wiþ goode dedis. And whanne ȝe preien, ȝe shal not be as ypocritis, þat loven to stonde to preie in chirchis and corneris of stretis, for to be seen holi of men. Soþeli, Y seie to ȝou, þes men han resseyved þer mede. And ȝif þat freris lyven þus; whanne þei walken þourȝ contreis, þat þei ben stille, wiþouten touns, and in touns bidde þer bedis, and algatis þat þei singe þe þridde dai bifore þe peple, and so in oþir goode dedis þei seken þer wynnyng and worship of þe peple, who drediþ þat ne þanne þei ben ypocritis, and harmen hemsilf and eke þe peple? But þou, whanne þou shalt preie, entre into þi couche, and shitte þe dore, and preie þi fadir, and þi fadir þat seeþ in hid, shal ȝelde þee þi mede. But here men witen wel þat Crist biddiþ not men preie algatis in bed or in couche, for he wole þat men preien in chirche; but þer soulis shulden be in reste, and leeve þouȝtis of þe world and þenke restyngli on God, to whom þei bidden þer preier. And þanne þei shitten þer dore, whanne þei sus∣penden þer wittis for to þenke on worldli þingis, but principalli to þenke on God. And alȝif þis preier be hid, God þat shal ȝelde knowiþ it wel.

And here men mai knowe heretikes, þat shewen hem holi to Against the friars' urging men to war against the antipope. þe peple, for þei conseilen to werris, and al þat wynneþ hem worldli goodis. And so þei putten abak Goddis lawe, and so God, for a litil muk. Þis men shulden seie bi charite, ȝif þei loven God more þan þes men. For just love stondiþ in foure þingis,—in love of God and his lawe, in lovynge of holi Chirche, and of þingis þat fallen þerto. And so ȝif men loven freris, þei shulde love þes þree bifore, and telle how þei synnen aȝens þes þree, boþe for þes þree and for þe freris; for he loveþ not his neiȝbore þat leeveþ to blame him sharpli whanne he seeþ him do amys; for so dide Crist þat may not synne. Freris seyn þat men shulden fiȝte, for Crist bad men sille þer cootis and bie hem swerdis, but wherto but for to fiȝte? Here men seien þat þes freris ben not worþi for to be blessid, but for to be brent, for þis witt þat þei putten to Goddis lawe. But many freris han many cootis, þat sillen hem not and bien hem swerdis, and so freris don aȝens Goddis counceils þat Crist bad to his apostlis. Also Crist reprovede Petre aftir, for he fouȝte wiþ swerd, and so Crist wolde not þat men bouȝten swerdis for to fiȝte on þis manere. Also, siþ Crist is al witti, he wiste bifore þat he seide þes wordis þat þei hadden two swerdis, and how þes two weren ynouȝ; and siþ alle þingis is bifore Crist, þis sufficience lastiþ longe. And so Cristis bidding to bigge swerdis to fiȝte con∣trariede himsilf, for he seide anoon aftir þat two swerdis ben ynouȝ, but what wisdom were þis to bigge þus swerdis more þan ynouȝ? And so boþe wordis of Crist, and dedis of apostlis aftir him, þat bouȝten neiþer bifore ne after þus swerdis maad of iren, shewen þat Crist mente swerd of þe Holi Goost. And so a mannis tonge is sum deel shapen as a swerd maad of steel. And so, siþ tunge brekiþ boon, al if þe tunge himsilf have noon, and of wordis þat comen of tunge is sum man justified and sum men ben dampned, boþe here and in helle, Crist undirstood bi swerd here discrete speche wiþ þe tung And þat is needeful for to have whanne a man shulde be slayn, þat he speke neiþer unmekeli to terre ter, G. men for to fiȝte, ne spare not to seie þe soþe mekeli in Goddis cause. And þes two egges of swerd persen percen, Q. to þe soul, as Poul seiþ. Heb. iv. 12.

ÞIS gospel telliþ, as Matheu doiþ, how Crist enformede his Christ comforts his Church in tribulation. disciplis, and confortide hem to bileve in him, and to sue him in þer liif. Whanne þe evenyng was maad, and þe boot was in þe myddil of þe water, and Cristis disciplis weren in þat boot, Crist abood aloone in þe lond. And Crist, seinge hem traveilinge in rowyng, for þe wynd was contrarie to hem, aboute þe fourþe vigile of þe nyȝt cam Crist to hem, walking on þe water, and he wolde go biside hem. And þei, whanne þei sawen him walkinge on þe water, gessiden þat it was a fantum, and crieden, for sich siȝt makiþ men to drede anyȝtis; for alle þes disciplis sawen him, and þei weren disturblid. And anoon Crist spak wiþ hem, and seide to hem, Triste ȝe, Y am, and þerfore, nyle ye drede. Þei weren in doute wheþer it were Crist or a fantum þat þei sawen, but Crist put hem out of doute, and shewide þat he was Lord of water; and so alle dedis þat Crist dide here mai wel be seid ful of miraclis. And Crist wente up to hem in to þe boot, and þe wynd ceeside anoon, and þei woundriden more wiþinne hemsilf. For þei undirstonden not of fyve looves a litil bifore, how Crist fedde fyve þousynd men, and ȝit þer lefte myche mete; for þanne myȝte myȝten, E. þei soone have wist þat erþe and water obeishen to Crist, for it is as myche wondir to fede þis folk þus wiþ erþeli fode, as to wandre þus on þe water, or to make þe wynd ceese. And, as many men þenken, þe miracle of breed is myche more, for Crist myȝte so sette water and eire þat þei musten nede stonde sadly, as an eye mai so be sett þat greet þristing myȝte not breke it, and so may men go on þe eyre ȝif it be closid wiþinne leþer. And þus apostlis herte was blyndid, on many weies, boþe in resoun and vertues. For þei weren ȝit unperfit, and Petir, after þat Crist was risun and went to hevene, synnede many weyes.

And whanne þei weren passid þis water, þei camen to þe lond of Genazareth, and þei token þe lond. And whanne þei weren went out of þe boot, þei knewen him betere anoon. And men, rennynge al þat lond bigunnen to bringe sick men in beddis, on ech side where þei herden þat Crist was. And whidir ever þat Crist wente into stretis or touns, or into citees, þei putteden siike men in þe streetis, and þei preieden Crist þat þei myȝten touche at þe leste þe hemm of his cloþis, and how many þat touchiden him weren maad saaf bi vertue of Crist. Ouþir oþer, Q, E. undirstonding of þis gospel mai be taken of þe storie, how Crist is above his Chirche, and confortiþ So E; A has confortid. hem in þer anoies, for þe boot bitokeneþ þe Chirche, and þe water tribulacioun.

ÞIS gospel telliþ how þat Crist heendly reprovede reprovede bendely, G. Jewis, Christ reprov∣ing the Jews. and tolde hem þer wickide wille, to make hem to sorowe for þer synne. Joon telliþ how Jesus seide to hem þat trowiden to him of þe Jewis. (Þei trowiden þat he was a trewe man, and lovede treuþe, and dampnede synne; but þei trowiden not in him, siþ þei trowiden not þat he was boþe God and man, and cleveden not to him bi love, as done men þat trowen in Crist.) Crist biheetiþ to þes men, If ȝe dwellen in my word, ȝe shal be verreli my disciplis, and ȝe shal knowe þe treuþe, and þe treuþe shal make ȝou free. Þe Jewis answeriden to him, We ben þe seed of Abraham, and we serveden nevere to man; how seist þou of us, þat we shal be free? But Jesus answeride to hem, and telde hem how he undirstood þer ben many fredoms, and many þraldomes contrarie to hem. Þe moost þraldom and worst of alle is þe þraldom of synne; and herfore seiþ Crist þus, Soþeli, soþeli, Y seie to ȝou, þat ech man þat doiþ synne is a þral of synne. And so God mai not do synne, for he may do noo þing, but sich þing as serveþ him in þat þat he doiþ it. But synne wole be lord of man, in þat he doiþ synne. For un∣kyndely makyng bringiþ forþ wondirful gendrure, and ȝit þis mut nedis be, bi þe lawe þat God haþ ordeyned. But þe ser∣vant dwelliþ not ever more, but þe sone dwelliþ in þe hous evermore. For synne haþ þis propirte, þat synne makiþ his sone þral, and puttiþ him out of Goddis hous, to serve þe fend ever in peyne. But Goddis sone lyveþ contrarie liif, for he dwelliþ ever in Goddis hous. þerfore if þe sone make ȝou free, ȝe shal be verrili free. And he meniþ bi Goddis sone, him þat mai oonli bie mankynde, for he is Goddis sone in kynde, and þe same God wiþ his Fadir. Y woot wel þat ȝe ben Abrahams children, but ȝe casten for to slee me, for my word takiþ not in ȝou. And so þei castiden to sle him, þe which is boþe God and man, and shulde be fadir to hem and make hem free, ȝif þei shulden þryve.

I speke, seiþ Crist, þat Y sawȝ at my fadir, and ȝe doun þo þing þat ȝe sawun at ȝour fadir. But þei answeriden, and seiden to him, Abraham is oure fadir. And Jesus seiþ to hem, ȝif ȝe weren Abrahams sones, ȝe shulden do Abrahams werkes; but now ȝe casten to sle me, a man þat spekiþ treuþe to ȝou þe which Y have herd of God; þis þing Abraham dide not. Ȝe don þe werkes of ȝour fadir. And þe Jewis seiden to Crist, We ben not born of lecherie; o fadir we han, God. Þerfor Jesus seide to hem, Ȝif God were ȝour fadir, certis ȝe shulden love me, for Y proceedide of God. For bi my Godhede, Y was ever born, and bi my manhede Y cam in tyme, to make mannis kynde free. For Y cam not of mysilf, but he haþ sent me. Whi knowen ȝe not my speche? Certis, for ȝe may not here my word. Oft tymes is heeryng takun for heeryng of þe soule, whanne witt and wille comen togidere, and conseyven þe treuþe. And þus þei myȝten not heere Cristis wordis, for þei moten nedis be dampned. And þerfore seiþ Crist aftir, ȝe ben of þe devel, ȝour fadir, and ȝe wolen do þe desires of ȝoure fadir, þe devel. Certis God and al þe Trinite wolde þat Crist were deed, and so wolde the fend, wiþ Jewis; but þei varieden in maner; for God wolde for a good eende, and þat Crist diede hoolili, but þes wolden for a wickide eende, and þat Crist diede synfulli; and conformyng of willis stondiþ moost in maneris. And þus seyen sum men, þat God wolde, and þe holi Trinite also, slee Crist, and þat Crist were deed. But Crist wolde not sle himsilf, alȝif he wolde þat he were slayn, for his manhed wolde not slee him. Þe fend, ȝour fadir, was mansleere fro þe bigynninge of þe world, and he stood not in treuþe, for þer is no treuþe in him. And heere men seyn, for þe litil while þat þe fend stood and synnede not is not þe speche of Crist here, for herefore, E. it was bigynnyng of tyme unsensible to mannis witt, but gediring of many instances. Oþir men seien þat Crist takiþ treuþe for covenable beyng in vertues; and so þe fend stood nevere in treuþe, but hadde evere synne þat God knewe. Whanne þe fend spekiþ lesyng, þanne he spekiþ of his owne, for þe fend is lyȝere and fadir of þis lyȝing. But Y, siþ Y seie þe soþe, ȝe trowen not to me. For mankynde is dividid in two parties bi two fadirs, but Crist is meene betwixe hem two, and mai on no maner synne. And þerfore Crist axiþ þe Jewis, Which of ȝou shal snybbe me of synne? ȝif Y seie þus treuþe, whi trowe ȝe not to me? He þat is on Goddis half, heeriþ Goddis wordis; and siþ it is al oon, to be on Goddis half, and to heere hise wordis, he þat is not on Goddis half, heriþ not hise wordis. And so, he þat wole knowe þis gospel, he haþ nede for to knowe how al þing þat shal come moot nedis come bi Goddis wille; and how þei ben two children, of oo fadir þat brouȝt hem forþ. Summe ben children bi kynde, and summe bi suynge in vertues; and so we moten ben alle Goddis children in kynde, and we shulden be alle Abrahams children, suynge him in vertues.

ÞIS gospel telliþ of a miracle þat Crist dide to a syk man, The cure at the pool of Bethesda. to reproof of Phariseis, and in tokene to change þe Sabot. John seiþ, Þer was a feeste daie of Jewis, and Crist wente to Jerusalem. And muse we not what feeste þis was; wheþir it was Pask or oþer feste. For God wole þat we wite herof þat þis was a feest of Jewis. And þer is at Jerusalem a water þat men waisshe hem inne, as it were a water of fishe; but many men speken of þis water. It was called in Ebrew Bethsaida; and it is licly of þe gospel þat þis water was closid wiþ stoon, and hadde fyve portis, to come þerto. And men camen, whanne þei hadden leeve to be heelid þere of þer sykenesse, as in hye feestis of þe temple, whanne þei hadden solempnite. Bokis seien, bineþe bileve, how Adam sette many kindis of þe fruyte þat he eet of, and of þis fruyt cam oo tree, of which was Cristis cross maad, and þat tree was in þis water The marvellous legend here re∣ferred to may be found related at length in the postil of Nicholas de Lyra on this text.. And Goddis aungel movede þis tree, and ȝaf vertue to þis water, to hele hem of þer siikenesse þat camen first aftir in þis water. But leeve we þis bineþe bileve, and stonde we in wordis of þis gospel, and trowe we þat in Jerusalem is suche a water as þe gospel seiþ, wher þei washiden sheep of þe temple in þis water. Muse we not, but Jerom seiþ þat Bethsaida is in Ebrew an hous of fruytis or hous of beestis In the treatise 'De Nominibus Hebraicis' St. Jerome explains 'Bethsaida' by 'domus frugum vel venatorum.', and probatos in Ebrew is a bishop scheep, G, E. in oure langage.

And in þes portis lay a greet multitude of siike men, of blynde men, of crokide men, and of dryed men, in þer partis, abiding movyng of þis water. For þe angel of þe Lord cam doun on certeyn tyme into þis standing water, and it was moved þanne; and whoever cam doun first into þis water, was maad hool in what siikenesse he was holdun. And þer was a man þere þat hadde eiȝte and þritti ȝeer in his siikenesse. And Jesus seide to him, whanne he saw him ligginge, and he wiste þat þis syke man hadde long tyme in his sykenesse, Wolt þou be hool? seide Crist to him. And þe siike man seide to Crist, Sire, Y have no man þat whanne þe water is moved he putte me in to þe water; for þe while þat Y come, anoþer comeþ doun bifore me. And Jesus seide to him, Rise, take þi bed, and go. And anoon he was maad hool, and toke up his bed, and wente his wey; and it was Sabot in þat day. And þe Jewis seiden to him þat was hool, It is Sabot; it is not leveful to þee to take awey þi bed. And he answeride to hem, Þat man þat made me hool seide to me, Take up þi bedd and go. And þei axiden him, What man is þat, þat seide to þee, take up þi bed and go? But þis man þat was maad hool wiste not which þis man was. And Jesus bowide awey fro þe puple þat was set in þat place. Aftirward Jesus foond him in þe temple, and seide to him, Lo, þou art maad hool, now nyle þou synne more, lest ony worse So E; A has worst. þing falle to þee. And þis man wente forþ, and tolde to þe Jewis þat Jesus was þat man þat made him hool.

Jesus hadde wille to mak men hool in þe Sabot, aȝens þe Jewis, and to telle þat men shulden on holy daye be bisye to make good preieris, and how þe Sabot shulde be turnede fro Satirdaie to þe first ferie In the Missal and Breviary, Sun∣day, though called 'Dominica,' reckons numerically as the first Feria, Monday as the second, and so on, to Friday the sixth Feria; Saturday is Sabbatum.. Þes Jewis weren wrooþ þat Jesus wrouȝte þus, for he lettide hem of her wynnyngis, and tolde litil bi þer sermonies serymonyes, E., þat þei kepten as þer bileve. And Jesus provede ofte tymes, bi many goode skills and opyn, þat it was leveful to worche þus. But þe preestis trowiden not to him, for þei puttiden no difference betwixe bileve and ceremonies. And þus kepyng of þe Saboot was sumwhat a comandement and sumwhat cerymonial, to figure þat Crist shulde reste in þe tombe al þe Satirdai. And, for þis is passid now, and we trowen not caret in G. þis aftir to come, þerfore we kepen Sundaye as Sabot, but not as þe sevenþe dai, but as þe eiȝtiþ daye, to abide þe eiȝtiþe age. And so oure Sabot lastiþ one, but þe tyme of þe day is varied.

ÞIS gospel telliþ how þat Crist was transfigurid in siȝt of þree The Trans∣figuration. apostlis, and so was þis word soþ, þat þer ben sum þat stonden here þat shal not taste deeþ, til þat þei see mannis sone comyng in his rewme. Mathew telliþ how Jesus toke Petre, James, and Joon his broþir, and ledde hem into an hyȝe hill aside, for oþer apostlis sawen it not. And Crist was transfigurid bifore hem, and his face shoon as þe sunne, and his cloþis weren maad white as þe snow. And þus men seien þat transfiguring is turnyng into glorious forme, þat men seen not wiþ þis eye bi figure þat þei seen now; as Cristis face, whanne it shynede as sunne, was not seen figurid as oures ben now. And þus many men sup∣posen þat in blis men han noo cloþis, for al þe bodi of man in blis shal shyne as now doiþ þe sunne; and so no filþe of a mannis bodi shal be shameful in blis, and so shal cloþis be more unnedeful þan þei weren in staat of innocence. For þanne shulde man han etun and diffied defied, I; G and Q agree with A., and delyvered him of superfluyte, but oþer wise it is now in blis, and so shal þer be no nede of cloþis. Þe whitnes of Cristis cloþis here figuriþ not þes freris abitis, but oonnesse of colour of Cristis cloþis telliþ þat he was stable in vertues, and medling of freris cloþis telliþ unstablenesse of þes ordris. And lo, Moises and Hely apperiden to hem, spekinge wiþ Crist. Þes spiritis myȝten liȝtli take hem bodies, and leeve hem efte wiþouten peyne; and þes two pro∣fetis desiriden moche to see þe manhed of Crist, and so þei weren gladdid in þis more þan þei weren bifore. But Petir answeringe seide to Jesus, Sire, it is good us to be here. If þou wilt, make we here þree tabernaclis; to þee oon, to Moises oon, and to Heli oon. And it semeþ þat Petre wolde þat þes tabernaclis weren large, þat þes þree apostlis myȝte sitte in þes þre taber∣naclis. And ȝit þe while þat Petre spak, lo, a shynyng cloude shadewide hem, and lo, a vois cam of þe cloude, seiynge, Þis is my loved sone, in whom it likide me wel; heere ȝe him. And þes disciplis, heeryng þis, felden in þer visagis facis, E., and dredden myche. And Jesus cam nyȝ, and touchide hem, and seide to hem, Rise ȝee, and nyle ȝe drede. And apostlis, liftinge up þer eyen, sawen no man but Jesus oon. And as þei camen doun þe hill, Jesus coman∣dide to hem and seide, Tell ȝe no man þis siȝt, til þat mannis sone rise fro deed. Muse we not here, as foolis, how þes two pro∣fetis weren cled, and what wordis þei spaken to Crist, and whanne þer bodies weren dissolvyd; for in þis forme þat Mathew telliþ wole God þat his Chirche rest here.

Þis gospel of Matheu telliþ how Crist reprovede þe pride The pride and self-seeking of the Pharisees surpassed by the modern hierarchy. and falshede of Scribis and Fariseis, þat many weies bigiliden þe puple. Mathew telliþ how, þes two folk saten upon Moises chaier. Scribis ben doctours of Jewis, and writun þe sentence þat þei ȝyven, and lyven more seculerly þan lyven þes Phariseis; but boþe calengiden to be maistris, and reule þe puple as Moyses dide, and as þe pope seiþ now þat he is Cristis viker in erþe; and om. Q. so þes seiden þat þei hadden Moises power, and weren proud of þis staat. But þes weren lesse yvel þan is þe pope in tyme of grace; for sich vikeris wexen worse for þer pride and coveitise, and, for grace of Crist is more, þerfore þere falling is more synne. Þes folk helden hem in þes boundis, þat þei knewen and seiden Goddis lawe, but in practike of þis lawe stood þer falsheed and þer pride. And þerfore, seiþ Crist aftir, alle þingis þat þei shal seie to ȝou, kepe ȝe and do in dede, but aftir werkes of hem nyle ȝe do, for þei seien and doon not. Þei spaken þe treuþe of þe lawe, but þei practisiden it amys. But now oure prelatis ben so blynde þat þei speken and doon amys; and þe puple shal not do aftir þer wordis, for þei erren fro Goddis lawe and maken hem newe lawis, and so þei speken and techen. And þus, for blyndenesse of þes prelatis, þei synnen boþe in word and dede, more þan þes folk diden after Moises. For popis ben ferþere fro Crist þan þes folk weren fro Moises, and moche more falsly ben Cristis vikeris, boþe in synne of word and dede. For þes folk bynden grevous chargis, and sich as men mai not bere, and putte hem on mennis shouldris; but þei nyl move hem wiþ her fynger. And so don vikeris of Crist to day, for harde penaunces þei putten on men, which sownen þer lord∣ship and coveitise. As penaunce þei putten, aȝen resoun, þat þei mai not grounde bi lawe, and ȝif þei dispensen þerwiþ, it shal be bouȝt ful dere for money, and þus þei schewen So E; A has shewiden. pride for þer power, and smyten þe puple wiþ coveitise. And þus þei encresen annuel rentis, as þei diden wiþ þe rewme of Yng∣lond, and oblishiden it in nyne hundrid mark Why nine hundred marks? The sum which King John bound him∣self to pay yearly to the Roman see was 1000 marks (see Raynaldus sub anno), of which 700 were to be for England, and 300 for Ireland. 'Volumus et stabilimus ut . . . . . Ecclesia Romana mille marchas ster∣lingorum percipiat annuatim . . . . septingentas scilicet pro regno An∣gliae, et trecentas pro regno Hyber∣niae.' In his paper, written in 1366, against the obligation on the part of the king and country to pay this tribute, Wyclif speaks of it as the 700 marks, excluding Ireland from consideration. Probably therefore he on the present occasion wrote nine instead of seven simply by an oversight. to ȝyve þe pope ȝeer by ȝeer. But ȝif þei dredden knowing of þer fraude, þei wolden make hem to grete lordis, for þus þei myȝten encrese þer rentis bi siche penaunces as þei wolden.

And þes Scribis and Fariseis don alle þer werkes for þis eende, þat þei ben seen of men, glorious and hye in power, and so þei traveilen in coveitise; for þei alargen þer philacteries and maken hem grete hemmes. Men seien þat þes philacteries weren scrowis scrouwes, H., writun wiþ Goddis heestis, and tatchid tackid, E, G; taccbid, I. on þer left arm, to have þes heestis ever more in mynde. Þe hemms bemmes, G; bemmis, I. þat weren in þer cloþis touchiden þe staat of þer ordris, as prelatis don to day wiþ halywid cloþis, and þes newe ordris wiþ þer abitis. But algatis men don worse now, for in stede of philateries men maken gret volyms The writer alludes to the various authorized compilations (by this time formidable in number and bulk) of the Canon Law; such as the Decre∣tum of Gratian, the Decretals of Gregory IX, the Clementines of Clement V, and the Extravagants of John XXII. of newe lawes þat ben not Goddis comandementis; and men ben nedid to use þes lawis, boþe in doing and studiyng. And siþ þei mai not alarge mennis wittis, but raþer maken þer wittis unable, þei neden men to leve Goddis lawe, and so to leve þe love of God. And siþ God bindiþ alle men to love hym of al þer herte, in al þer wille, and al þer mynde, and þes prelatis letten þis, þei binden men aȝens God to breke his mandementis and to be dampned, and fouler synne was nevere doon fro þe bigynnyng of þe world. Þes ordris mag∣nefien þer abitis, and seyen þe pope haþ confermed hem. And so seyen summe, þat who ever die in hem shal nevere more come to helle '—they who to be sure of Paradise Dying put on the weeds of Dominic, Or in Franciscan think to pass disguised.' Milton, Paradise Lost, Bk. iii. This was actually done by, amongst others, Alfonso II, of Naples; see the curious account in Philippe de Comines, Bk. vii. ch. 14.. And as þei maken þer abitis myche, boþe in widnesse and sidnesse sydnesse, I; sydenesse, E., so þei maken þer vertue myche; and al is ypocrisie, wiþ coveitise of worldli goodis, and ydilnesse fro Goddis lawe. And þei loven first seetis at soperis, and first charis in synagogis, and gretingis in þe chepyng, and ben clepid maistris of men. And in þes foure traveilen oure prelatis, boþe more and lasse. For to bigynne at þe freris; þei coveiten alle þes foure; for þei wolen sette wiþ lordis and ladies at þe mete ful dignely, and in chirchis þei han þer places bifore alle oþer men, so þat þei mai not be more nyȝ to worldly stat þan þei ben. And algatis þei wolen be gret among comunes comuntees, G, Q; comunetis, I. of men, and ben clepid maistris and doctours for þe hyenesse of þer name. But Crist forbidiþ þis hyenesse, and biddiþ us, Nyle ȝe be clepid maistris, for þere is oon oure maistir, þat haþ wiseli þis name. And in þis synne of worldli pride han we synned, and ȝit done. And nyle ȝe clepe to ȝou fadir on erþe, for þer is oon ȝour fadir in hevene. And in þis synnen abbotis, and oþer pre∣latis of þe Chirche. And þis synne techiþ Crist, whanne he for∣fendide clepe to us siche fadirs upon erþe, for fadirs þat brouȝten us forþ techiþ and clepiþ us kynde to have. And be ȝe not clepid maistris, for ȝour maistir is oon, Crist. He þat is more of ȝou, shal be ȝoure servant; for he þat hieþ him shal be lowid, and he þat lowiþ him shal be hyed. How evere men speken here al þis heþene maner of worship þat is not groundid in Goddis lawe smatchiþ pride, and shulde be lefte. For how shulden we prestis be lordis, siþ it is synne in seculer men? and prestis synnen in double assent, whanne þei leven to snibbe bi caret in G and I; E has undernyme þis synne. þis synne.

CRIST telliþ in þis gospel of his mekenesse and his passioun, Christ foretells his passion. and how þat alle oþer shulde sue him in manere of liif. Matheu telliþ how þat, Jesus, stiynge unto Jerusalem, toke privyly his twelve disciplis, and tolde hem how he shulde suffre þere. Þis he tauȝte privyly; for men þat wolen neer sue Crist, moten lerne þis lore in dede, and not alle men taken þis lore. Crist telliþ hem how, þei wenden wilfulli to Jerusalem, and mannis sone shal be traied bitraied, G; bitrayed, E. to princis of preestis, and to scribis, and þei shal dampne him bi deþ, and þei shal take him to heþene men, to be scorned and turmentid, and to be put on þe crosse; and he shal rise on þe þridde daie.

Þanne cam to Crist his aunte, þat was modir of James and Joon, and þes two disciplis camen wiþ hir. And she lowtide, and axide sum what of him. And Crist seide to her, What wolt þou? And she seide to him, Seie þou þat þes two my sones sitte, þe toon at þi riȝt side, and þe toþer at þi left side, in þi rewme. And Jesus answeride, and seid to hem, ȝe witen not what ȝe shal axe. Mai ȝe drynke þe cuppe þat Y am to drynke? And þei seiden, þei myȝten suffre as he. And Crist seide to hem þanne, Certis ȝe shal drynke of my cuppe; but to sitte at my riȝt side and my left side falliþ not * to my manhede * to ȝyve to * ȝou, but to my God∣hede to ȝyve * *—* passages excluded by G from the quotation. hem, to whom it is ordeyned of my Fadir. And, heeringe, ten oþer disciplis hadden dedeyn of þes two breþeren. And Jesus clepide hem to him, and seide, ȝe witen wel þat princis of heþene men ben lordis of hem, and þei þat ben more among hem, usen power upon hem. But it shal not be so among ȝou; but whoever wole among ȝou be maad more, be he ȝoure ministre; and whoever wole be first among ȝou, he shal be ȝour servaunt. As mannis sone cam not to be served, but to serve, and to ȝyve his lyf himsilf, G. aȝen-biyng for many. Þes wordis ben many tymes expowned, but þer sentence is forȝetun. For no drede Crist wolde here forbede preestis worldli morenesse; but who reversiþ more þis word þan done preestis now adaies, boþe in worldli lordship and worldli worship þat þei taken? And þis is ground of oþer synnes þat rengnen among preestis.

ÞIS gospel telliþ wordis bi whiche Crist confermede his lore, Witness of various kinds born to Christ. and tauȝte men to be meke, and to knowe þeir owne freelte. Jesus seide to þe puple of þe Jewis, I mai do nouȝt of mysilf, but as I heere, so I juge. And Crist spekiþ of his manheed, þat hadde al his beyng of þe Godhede, as his personalte personalite, G, H. was of his Fadir. But Crist seiþ here soþli þat, his jugement is just, for he spekiþ not his wille, but þe wille of him þat sente him. And þis is þe sixte place in which þe gospel spekiþ þus; þat Crist ȝyveþ to his Fadir, and takiþ from him, sich þingis þat fallen not principalli to him, but principalli to his Fadir. For no drede Crist souȝte þe wille of þe Trinite, boþ bi his Godhede and his manhede; and ȝif men wolden kepe þis, þer jugement shulde be just. For men failen in jugement for coveitise of worldli goodis, and personel affecciouns, and levyng to loke to Goddis wille. And ȝif þis were þe heed point in jugement of sich men, to loke þat þeir jugement were trewe, and to þe profit of þe Chirche, and ellis leve þis jugement, as contrarie to Goddis wille, þanne þer jugement shulde be just, and Goddis lawe have his cours. ȝif Y bere þis witnesse of mysilf, it is not soiþ; for al sinful þing is fals, al ȝif it have beyng of treuþe; þer is anoþer persone þat beriþ witnesse of me, and Y woot þat þis witnes is soþ þat he beriþ of me. ȝe senten to Joon Baptist, and he bare witnesse to treuþe. But Y take not witnesse of man; but þes þingis Y seie, þat ȝe be saaf. Joon was a lanterne brennyng and shynynge; and ȝe wolden for a while be glad in his liȝt. But Y have witnesse more þan Joon, for my werkis and my fadir beren witnesse of me. And so eche trewe man shulde have witnesse of his werkes, for trewe liif telliþ a trewe man, and fals lyf a fals man. And siþ þe Fadir beriþ witnesse of Crist, al þe Trinite beriþ witnesse of him. And þis þing knewe knewen, I; knowen, E. not þe Jewis; and herfore seiþ Crist þus, Þat þei herden nevere þe vois of þe fadir, ne þei sawen never þe forme of him. He seeþ seiþ, E. here þes þingis wordis, E. of þe Fadir, þat trowiþ hem in þat þe Fadir doiþ hem þat be troweþ hem in þat þat þe Fadir doiþ hem, E.; and so he trowiþ in þe Fadir. But in þis failide fayleden, E. þe Jewis. And his word ȝe han not dwellinge in ȝou, for to him þat he sente ȝe trowen not. Seke ȝe þe writingis of Goddis lawe, in whiche ȝe gessen to han blissid liif; and þes writingis ben þo ilke þat beren witnes of me. And ȝe wolen not come to me, þat ȝe have þe blissed liif. Crist takiþ not his clerete of men. But he knewe wel þes Jewis, þat þei han not Goddis love in hem. Y cam, seiþ Crist, in name of my fadir, and ȝe token not me; but ȝif anoþer come in Goddis name, þat Anticrist shal ȝe take. For All that follows, to the words 'How mai ȝe trowe,' is absurdly included by A in the Scriptural extract. E gives the passage rightly. þis kynrede is smytun now among men þat ben clepid hooli Chirche, and þei taken wiþ a full wille þe pope as þe viker of God. And þe same cause is here and þere, for he makiþ hem worldli wyn∣nyng have worldly wynnyng, E., and to lyve gloriousely here, and þat þei seken, and not þer blis. How mai ȝe trowe bileve, þat seken to have glorie to∣gidere, and ȝe seke not þe glorie, þe which is of God al oone? And þis is principal cause whi men turnen fro Cristis lawe.

Þerfore nyle ȝe gesse þat Y am to accuse ȝou at þe fadir; þer is oon þat accusiþ ȝou, þat is, Moises in whom ȝe hopen. For ȝif ȝe trowiden to Moises, ȝe shulden trowe peraventure peraunter, I. and to me, for he wroot of me. And ȝif ȝe trowen not to his lettris, how shal ȝe trowe to my wordis? Þis Moises wroot of Crist, and seide, a prophete shulde rise of Jewis, and bad hem trowe to him as to Moises; for he knewe þe treuþe of Crist. And holi writt puttiþ comunli þis word, peraventure, wiþ oþer causis, whanne fredom of wille is medlid, and it sueþ semeþ, E. not opynli.

ÞIS gospel telliþ a parable how Crist shulde be slayn wiþ þe The parable of the wicked husbandmen. Jewis. Matheu seiþ how Crist telliþ þis parable to his Chirche. Þer was a man, good housebonde, þat plantide a vyn, and heggide it aboute, and dalf þer inne a pressour, and bildide a tour þerinne, and hyride it to tilieris, and wente himsilf in pilgrimage. And whanne tyme of frutis cam nyȝ, he sente hise servauntis to þes tiliers, to take þe frutis þerof. And þes tilieris token þes ser∣vauntis, and oon þei buffetiden, anoþer þei killiden, and anoþer þei stoneden to deeþ. Eft he sente mo servauntis, mo þan þe firste weren; and þei diden also to hem. And at þe laste he sente his sone to hem, and seide, þat þei shulden drede his sone. And þes tilieris, seynge þis sone, seiden wiþinne hem, Þis is þe eir beyr, E.; come ȝe and kille we him, and we shal have his heritage. And þei token him, and casten him out of þe vyneȝerde, and killiden him. Þerfore whanne þe Lord of þis vyneȝerde shal come, what shal he do to þe tilieris? And þei seiden to Crist, Þes yvele tilieris shal he sharpli lese, and hire his vyneȝerde to oþer tilieris, þat shal ȝyve him fruyte in þer tymes. And Jesus seid to hem, Red ȝe nevere in Daviþis writingis, Þe stoon þat bilderis reproveden, þis is maad in to þe heed of þe corner? Þis is don of þe Lord, and it is woun∣dirful in oure eiȝen. Þerfore Y seie to ȝou, þat Goddis rewme shal be taken fro ȝou, and it shal be ȝoven to þat folk þat doiþ þe fruyt of it. And whoever falliþ upon þis stoon, he shal be brokun, and upon whom þis stoon falle, þis stoon shal al to bryse al to bruse, G, I; al to brisen, E. him. And whanne þe princis of preestis and Pharisees hadde herd þe parablis of Crist, þei wisten þat he spake of hem. And þei, sekinge to take Crist, dredden þe comun So in E; A includes the word in the quotation. peple. For þe puple hadde Crist in worship as a prophete.

Þis parable semeþ opin, and seid to þis entent. Þis good Interpretation. housebonde is God þe Fadir, þat ordeyneþ for al þis world, and speciali for his holi Chirche. God plantide a vyneȝerde, whanne he groundide holi Chirche; and algatis in Jerusalem, for þer was myche siȝt of pees. God heggide þis ȝerde aboute, whanne he ȝaf it good lawis, summe strong to ȝyve men mede, and sum sharp to punishe men; and þus dide not God to ech kynrede, but speciali to kynrede of Jewis. Þis pressour ben þo prestis þat geten out juys of Goddis word, and þei gladen men wiþ wyn, and ȝyven hem sause to Goddis mete. God delveþ þis pressour þere, for prestis lyven on Goddis part. God bieldiþ So E; A has bilde. a tour þere, whanne he defendide his Chirche bi kyngis. Tilieris to whom þis Chirche was hired, weren shrewis þat shulden profite bi þe Chirche, and þei traveiliden in þe Chirche, and maden it brynge forþ myche fruyt; for wickide men þat pursuen þe Chirche, wiþ Goddis grace doon it good. Þis Fadir wente in pilgrimage, whanne he hadde ordeyned þus his Chirche, and ȝoven men free power for to do good or yvel. Þis tyme of fruyt was þat age þat þis Chirche shulde profite here. And servauntis of God sente weren kingis, patriarkis, and prophetis; and of þes weren summe pursued, summe kild, and sum stoned. Þes moo prophetis þat camen after weren also pursued and killid. Þis goode Fadir sente his Sone, whanne he made Crist to take mannis kynde. Þei knewen liȝtli þat he was eir boþe of hevene and of erþe, and ȝit, for blyndenesse þat þei hadden, þei jugiden hem to obeishe to God for pursuyng and killing of Crist; and þei token Crist, and kesten him out of Jerusalem; for Crist diede and was biried wiþouten þe wallis of þat cite. And God, Lord of þe Chirche, whanne he comeþ to juge þis werk, shal lese ful peynefulli þes wickide Jewis þat diden þus. Sum prestis seiden þus bi þer conscience, þat undirstoden not þis parable, bi what men it was seid y-seid, H., and sum om. Q. seiden, God forbede, as Matheu and Luk tellen wiþouten contrariouste. God hiride þe Chirche to oþere good tilieris, as to apostlis, and martiris, and oþer seintis þat camen aftir hem. And þei ȝaven fruyt of þe Chirche, whanne þei wrouȝten medeful werkes, and weren boþe vines and tilieris, and edifieden oþer vynes. Þat Jesus seide to hem aftir of þe stoon þat Daviþ telliþ, it is knowun to Cristene men þat þis stoon is Crist in figure, and heed and helþe of holi Chirche, as þe Psalm seiþ also. It is seid com∣munli, þat in makyng of þe temple þer was a stoon, ofte refusid, and discordide fro many placis; and at þe laste þei weren nedid to make it heed stoon in a corner This legend is here translated almost literally from De Lyra, who does not state whence he derived it. Not improbably it might be found in the Historia Scholastica.. And þis stoon figuride Jesus Crist, þat was many tymes reprovede here, and at þe laste men weren nedid to put Crist heed of holi Chirche, and to knitte heþene men and Jewis, as corner stoon knittiþ two wallis. And for þis is a goostli stoon So in E, G, I, Q; A om. is a., þerfore it is bi many placis, and haþ in him many resouns, as ground stone and corner stoon. Þis was doon of þe Lord, and is woundirful in oure iȝen. For noþing is more woundirful þan þat God was þus maad man. And þus applieþ Crist hise wordis, and seiþ þat Goddis rewme shal be taken fro hem, and ȝovun to folk þat doiþ his fruyt. For Jewis weren cast out of þe Chirche, and heþene folk taken for hem. And þis stoon mut ever laste, and reule þe Chirche in blisse and peyne; and who þat falliþ upon þis stoon, re∣pungning Crist or his lawe, shal be broken in his conscience, and grutche aȝens himsilf. And for þis stoon is spiritual, boþe above and bineþe, þis stoon shal falle on siche men, and squatte hem al to poudir. For ech part of dampned dampned men, Q. shal fiȝte wiþ oþer in discord.

Þese hiȝe preestis wisten here what Crist mente in þes wordis, but þei myȝten not take him bifore þe tyme þat he wolde die. And so telle þou Goddis lawe to Anticrist and his felowis, and þei shal caste to kille þee. But þe puple assentiþ to skille, for Goddis lawe stondiþ in seculeris, as lordis and comunes, þat ben goode; and þei letten malis of preestis þat ellis wolden be to wickid, and pursue trewe preestis, for treuþe þat þei tellen þe puple.

ÞIS gospel telliþ a parable, as þe nexte gospel bifore. Luk The parable of the pro∣digal son. seiþ þat Crist tolde how, A man hadde two sones; and þe ȝonger of hem seide unto his fadir, Fadir, ȝyve me a porcioun of þe sub∣stance þat falliþ me. And þe fadir departide him his goodis. And soone aftir þis ȝonge sone gederide al þat fel to him, and wente forþ in pilgrimage in to a fer contre; and þer he wastide his goodis, lyvynge in lecherie. And after þat he hadde endid alle his goodis, þer fel a gret hungre in þat lond, and he bigan to be nedy. And he wente oute, and clevede to oon of þe citizeins of þat contre, and þis citisein sente him into his toun, to kepe swyn. And þis sone coveitide to fille his beli wiþ pese holes pes holys, I. þat þe hogges eten, and no man ȝaf him. And he, turninge aȝen, seide, How many hynen in my fadirs hous ben ful of loves, and Y perishe here for hungre. Y shal rise, and go to my fadir, and seie to him, Fadir, I have synned in heven, and bifore þee; now Y am not worþi to be clepid þi sone, make me as oon of þin hynen. And he roos, and cam to his fadir. And ȝit whanne he was fer, his fadir sawe him, and was moved bi mercy, and rennyng aȝens his sone, fel on his nekke, and kiste him. And þe sone seide to him, Fadir, Y have synned in hevene, and bifore þee; now Y am not worþi to be clepid þi sone. And þe fadir seide to his servauntis anoon, Bringe ȝe forþ þe firste stoole stole, H., and clope ȝe him, and ȝyve ȝe a ryng in his hond, and shoon upon his feet. And bringe ȝe a fat calf, and sle him, and ete we, and fede us; for þis sone of myn was deed, and is quykened aȝen, and he was perishid, and is foundun. And þei bigunne to feede hem. And his eldere sone was in þe feeld; and whanne he cam, and was nyȝ þe hous, he herde a symphonie and oþer noise of mynystralcye mynstralsie, G, I.. And þis eldere sone clepide oon of þe servauntis, and axide what weren þes þingis. And he seide to him, Þi broþir is comen, and þi fadir haþ slayn a fat calf, for he haþ resceyved him saaf. But þis eldere sone hadde dedeyn, and wolde not come in; þerfore his fadir wente out, and bigan to preie him. And he answeride, and seide to his fadir, Lo, so many ȝeeris Y serve to þee, Y passide nevere þi mandement; and þou ȝavest me nevere a kide, for to fede me wiþ my frendis. But after þat he þis þi sone, þat murþeride murþere, I; devourid, Q. his goodis wiþ hooris, is come, þou hast killid to him a fat calf. And þe fadir seide to him, Sone, þou art ever more wiþ me, and alle my goodis ben þine. But it was nede to ete and to make mery, for he þis þi broþir was deed, and lyvede aȝen; he was perishid, and is founden.

It is comunli seid þat þis man is Jesus Crist, þat boþe is God Interpretation. and man, and bi his Godhede haþ two sones. Þe eldere sone is þe folk of Jewis, and þe ȝongere, heþene folk. Þes two sones weren for a tyme wiþ God bi grace and kyndeli witt. But þis ȝongere sone of þes two seide pryvyly to his fadir, þat he wolde have bi himsilf goodis þat shulde falle to him, whanne heþene men wolden have propre, boþe lawes and oþer ȝiftis of God, and so þei wolden be reulid bi þer owne witt, and not fulli bi God. And so richessis of þis sone ben goodis of grace; and God suffride þis sone to be reulid apart bi his owne witt; but God ȝaf him goodis of kynde and goodis of grace in al þis tyme. For ellis þes heþene men miȝten not be, but ȝif þei hadden goodis of kynde of God; and many partis of þis sone, as Jetro, and Job, and oþir, hadden goodis of grace of God; for ellis þis sone hadde al be lost. Soone after þis ȝonger sone wente aweie fro God bi synne; but ȝit þes heþene men for a tyme loveden God, and servede servyden, E. him wel. And so þis fer contre is þe liif of man in synne, and wasting of þes goodis is slouþe of Goddis service bi hem. And lecherous liif is yvel of þe world and fleish, bineþe mannis spouse; siþ God is spouse of mannis kynde; he þat loveþ too myche þe world and his fleish, lyveþ lecherouseli wiþ hooris undir his spouse. And so þes folk hadden endid alle þer goodis, whanne hem So G, I, E; A has he. wantide ȝiftis of grace, and alle her ȝiftis of kynde þei wastiden in yvel uss. Þis hungre þat fel in þis contre is wanting of knowing of treuþe, wiþ kyndeli desire to knowe þe treuþe. Oon of þe citeseins citeseyns, G, E. is þe fend, as al þis world is Goddis cuntre, and diverse fendis of helle han wille to tempte to dyvers synnes. And he sendiþ man to his toun, whanne he lediþ man to his felowis, for þere þei han divers restingis. But al þis shewiþ grete nede of man. Þat man kepiþ hoggis, þat nurishiþ fleishli synnes, boþe in him and oþir men, as many contres don now. And so man coveitiþ to be fild wiþ þes hulis pes holis, G; peyse holes, E., whanne he desiriþ for to conne mannis science, oþer þan Goddis science E om. this clause.. For science of God fediþ men wel, and oþer science is mete for hoggis, and it makiþ men sat here, but not after domesdai.

Sum men seien þat þes hulis ben vanites of kyndeli sciencis, The prodigal's repentance. for pesis peesen, E. ben divers from whete, as creatures diversen fro God. Draf is science of goodis, as worldli lawe, and þe popis lawe; for alle þes lawes seken good, but noon as doiþ Goddis lawe; for Goddis lawe holdiþ þe beste good, and oþer lawe good of þe world; and so þei diversen fro Goddis lawe, as draf diversiþ fro clene drynke. Many men traveilen to cunne þes lawes, and ȝit þei failen toolis hem faileþ tolis, I. þerto; for man mut have worldli spensis þat wole craftli lerne þes sciencis. But man is turned to him∣silf, whanne his conscience bitiþ him, þat mannis soule fariþ moche betere þat sueþ God bi his lawes. So þat hous of þis fadir is holi Chirche, þat holdiþ trewe men. Looves ben divers articles of bileve, þat Cristen men han. And servantis of þis hous ben men þat ben now not, E. riȝtwise. But þe sone is þat man to whom God haþ ordeyned blis, and is now riȝtwise, and profitiþ to Goddis Chirche. And so þinkyng and rysyng of men to come to þis fadir; ben divers graces of God, bi whiche he moveþ men to love him.

Whanne a synful man knowiþ þe soþe, þat God is his fadir in His confession of sin. kynde, for boþe his soule and his bodi God made of nouȝt, as Moises seiþ No passage corresponding to the reference in the text is to be found in the Pentateuch; but see Wisd. ii. 2, and 2 Macc. vii. 28., þanne man makiþ þis confessioun, Fadir, Y have synned in hevene and bifore þee. Soþ it is, man mai not synne, but ȝif he synne aȝens God and aȝens al þe world, and so þis man synneþ in hevene. But, for he woot þat God seeþ alle synnes, and he hopiþ forȝyvnesse of him, þerfore he seiþ þat he haþ synned bifore God, þat is his fadir, and for þe grete synne þat he haþ don to God, he is not worþi of himsilf to be clepid his sone. God makiþ man as oon of his hynen, whanne he ȝyveþ him grace for a tyme, and makiþ him to do wel his werkes. And ȝit, ȝif man be Goddis sone, he coveitiþ to have þis grace, for þe moste peyne þat man haþ is peyne þat he takiþ of synne. And ȝif a man shal be dampned, and be Goddis hyne for a tyme, ȝit he haþ lasse peyne in helle for þat tyme þat he is Goddis hyne.

God oure Fadir seeþ us afer, longe bifore þat we comen to His reception. him, for bi mercy þat he haþ he moveþ us to do þus. God renneþ aȝens us whanne he helpiþ So E, G, H, Q; helpid, A. us to do good; God falliþ upon oure nekke, whanne he stireþ us to be meke; God kissiþ þanne his man, whanne he ȝyveþ him grace of sone, and makiþ him oon wiþ Crist his Sone, and parsenere partener, G; parceynere, I. of Cristis merit. And þanne þis Sone makiþ efte þis schrift. God seiþ þanne to his servauntis to bringe forþ soon þe first stoole, whanne þei shewen mannis innocence. And þat man is ordeyned of him to blis, for þis stoole is long and narowȝ, and makiþ alle be preestis þat shal be saved. And þis lastiþ round wiþ man, for it shal ever be wiþ him in blis. Þis stoole is derkid for a tyme bi wickid liif þat man haþ, but it is clerid bi good aungels, and good men þat serven God. Man is cloþid þus wiþ vertues, and þanne men seen afer þis stoole, for men gessen he shall be saaf, for good þat comeþ of his vertues. Þis ryng þat is upon þe fyngir, is bileve in sutile werkes, to maken man to disserven hevene for short werkes þat he doiþ heere. And ȝif þis hope turne to bileve þat þis man shal be saaf, þanne boþe þis stoole and þis ryng ben brouȝt forþ to mannis siȝt, how man is weddid wiþ Crist, þe which is spouse to holi Chirche. And þis man synneþ not aftir, as Adam dide not, ne þe apostlis, but ȝif it be liȝt veniel synne, þat lettiþ not þis stoole or wedding. Þat mannis feet be hilid wiþ shoon, þat haþ mynde of dede seintis, and is boþe hardi and redi to renne after Crist in his cause. Þis fat calf þat men shulden ete, is Cristis bodi þat men offren, and so it is þe sacrid oost, þat is in figure Cristis bodi. Crist was deed in his tyme, and ordeynede for to fede men goostli bi his bodi, for it is fat breed herto. And þus God wiþ his aungels is glad of þis ȝonger sone.

But þis eldere sone, whanne þe fadir and þe ȝonger sone The elder brother. eeten þus, was in þe feld of literal witt þat þei ȝyven to Goddis lawe. And Jewis han ȝit dedeyn of Cristene men, as Poul seiþ. 1 Cor. i. 23? Þes melodies þat weren maad ben stiryngis of þe Hooli Goost, as upon Witt-Sunday þe apostlis knewen alle langagis, and symphonye and croude weren herd whanne apostlis knewen alle wittis, and þer was maad a greet soun, whanne þe Holi Goost tauȝte hem. Þis eldere sone clepide oon þat servede to his ȝonger broþir, whanne men of þe olde lawe herden Petre, þat was of boþe, telle how þis comyng of þe Goost was profesied bi olde profetis. But ȝit þe fadirs of þe olde lawe hadden dedeyn of his comyng, and seiden þat þei hadden served God many ȝeer ful stabli, and ȝit he fouchide vouchide, G. nevere saaf to fede hem þus wiþ a kide, for manna and pask lomb weren but figuris to þis calf. But bifore þe daie of dome shal Jewis be reconcelid to Crist, whanne he shal telle hem of his witt, how he haþ ordeyned hem to blisse. And letting of Anti∣crist shal bi grace be putte awey; for coveitise of þe pope lettiþ þe Jewis to turne to Crist. And so þis eldere sone is evere wiþ God bi sum part, siþ Crist took his manheed of kynde of þis eldere sone. And it helpiþ moche here for to knowe a greet persone, and now bi oo part and now bi anoþer verifie wordis of þis gospel, as þe kynde of Jewis is now clepid eldere and now ȝongere, for þer ben diverse resouns of bigynnyng and ending of hem. And so for Crist and hise apostlis was þis soþ, þat alle myne be þine. And for oþer parties of þis grete persone was þis soiþ, þat he grutchide. And so þis ȝonger broþir was deed bi synne, and quykened bi grace; and so ech word of þis gospel is soþ to witt of þis parable.

ÞIS gospel telliþ how Crist answeride to objectis of false Christ in the synagogue at Nazareth. Jewis. Luk tellip how þei calengiden Crist to do myraclis in his contre, siþ he wrouȝte miraclis in Capharnaum, þat was fer fro Bedleem The comment below, on v. 29, shows that the writer carelessly assumed that the city mentioned in this gospel was Jerusalem, instead of Nazareth.. And þus telliþ Luk, þat Jewis seiden, How many þingis we han herd maad of þee in Capharnaum, make þou and here in þi cuntre, and shewe þou þus here þi power. But Jesus seide unto hem, Soþli Y seie to ȝou, þat no man pro∣phete is accepted in his contre. In treuþe Y seie to ȝou, mony widewis weren in Helyes daies in Israel, whanne hevene was closid fro reyn þree ȝeer and sixe moneþis, whanne greet hungir was maad in al þe lond; but to noon of þes widewis was Hely sent, but in to Sarepta of Sidon to a womman widewe, as þe book of Kingis telliþ. And many mesilis weren in Israel undir Elisee þe profete, and noon of hem was clensid of Helisee but Naaman of Siri. And bi þis wolde Crist seie þat God doiþ not wiþoute cause, ne bi personel accepcioun, but comunli for merit bifore, and so þis puple is unworþi to have miraclis maad of me. And þus we taken as bileve, þat þe Jewis ben ȝit unworþi to be taken to Goddis grace, fer greet synne þat þei diden in Crist. And so þei ben worþi to have false popis, and yvel prelatis, þat letten hem to turne to Crist; and God woot whanne þis synne shal have ende. For, as God knowiþ grevouste of synne, so he knowiþ lengþe of his peyne.

And alle men in þe synagoge So E and Q; A has synagogis., þat herden þes wordis of Crist, weren fulfillid of ire; and þouȝten þat he jugide hem unworþi to be helpid. And þei risen, and castiden him out wiþouten þer citee, þat was Jerusalem; and þei ledden him to þe top of þe hill above which þer citee was bildid for to caste him doun hedling. But Crist passinge forþ out wente þourȝ þe myddil of hem. And lerne we here þat God doiþ not bi acceptyng of persones, but for þing doon bifore, whos qualite is oonli knowun to him. For who woot how many persones assentiden to þis synne, and how myche helpe men hadden of oþers þat reversiden it? And þus it is of synne and meritis, þat ben unknowun to us here.

ÞIS gospel of Mathew telliþ how men shal snybbe synne; Christ teaches us to rebuke sin while for∣giving it. but mennis lawis letten þis cours, þat þis gospel is not holden. Jesus biholdinge his disciplis seide to Symount Peter, and in him to ech Cristene man, ȝif þi broþir synne aȝens þee, go þou and snybbe him bitwixe þee and him aloone; ȝif he heere þee, wel; þou hast wonnen þi broþer to God. And ȝif he heere þee not now, take to þee oon or two, so þat in þe mouþ of two or þree witnessis stonde evry word, þat here is spoke. And if he heere not þes witnessis, seie to þe Chirche, þat is comunte of Cristene men; and ȝif he heere not þe Chirche, be he to þee as an heþene man and publican. Soþli Y seie to ȝou, what kynne þingis ȝe bynden above þe erþe, shal be bounden in hevene, and what kynne þingis ȝe un∣binden above þe erþe shal be loosid in hevene. Eft Y seie to ȝou, þat if two of ȝou consente above erþe of ech þing, whatever þei axen, it shal be done to heim hem, Q. of my fadir þat is in heven. For wher ben two or þree gedrid in my name, þer Y am in þe myddil of hem. Þanne Petir comyng to Crist, seide, Sire, how ofte shal my broþer synnen in me, and Y shal forȝyve him? Wher þis shal be to sevene tymes? And Jesus seide to him, Y seie not to þee til sevene siþis, but til seventi siþis and sevene.

In þis gospel ben þree þingis which Cristen men shulde marke The Christian duty of re∣proof inter∣fered with by the prevalence of conventual rules. to hem. Þe first part of þis gospel makiþ ende of Cristis ordre; so þat sum gospel telliþ how we shulden love, and sum telliþ how we shulden snybbe; and whatevere be more in any ordre is superflue wiþout witt wiþouten ony wit, E.. Love þou þi frend, and þi enemye, and whanne evere þou woost þat man trespassiþ in þee, þou shalt snybbe him, as þis gospel telliþ þee. Ech man þat þou woost þat synneþ, synneþ in God and in ech man. And so, what tyme þat þou knowist þat any man synneþ in þee, þou shuldest snybbe undirnyme, E. him bi ȝou silf, whanne tyme and oþer þingis wolen suffre. And so it semeþ to many men, þat þes newe lawes and newe ordres contrarien þis gospel, and so þei ben aȝens bileve. Many newe lawis ben maad to susteyne þes newe ordris, þat lettiþ sich snybbing undir∣nyming, E. as þe gospel telliþ here. For it is ofte knowun to men, þat þer breþeren synnen aȝens hem; and ȝif men snybben undirnyme, E. hem of þeir synne, þei seien þei have a sovereyne, as a priour or an abbot, þat shulde knowe in þis trespas; and þis falliþ not to þis broþir, but ȝif he wole reverse þis ordre. And myche more ȝif he snybbe for, Q. þe þridde tyme and þe fourþe tyme, for þanne ofte siþis his breþeren shulden leeven comunyng wiþ þer abbot, and fle him as an heþene man; but how shulden þes ordres stonde þus? And þis falliþ in chapitre lawe, and ech punishing of monei. And so, ȝif þis gospel wente forþ, alle þes þingis shulden be fordone. And here ben many mannis lawis made of defamynge of men, and þei wiþ practisynge of hem shulden perishe bi þis gospel. Here men þenken þat þes newe lawes and þes newe ordris shulden ceese, and so þei don myche harm to alle oþer and to hem silf. And so ech man shulde snybbe þes ordris, and oþer men þat maynteynen hem; for þis reule þat þis gospel telliþ is betere þan ony privy snybbing. And ȝif men loveden al þe gospel, it were of more strengþe þan þes ordres.

Þe secounde part of þis gospel telliþ how preestis shul loose Priestly abso∣lution. and bynde. Þei shulden do þus above þe erþ, accordingli to Goddis wille; and so whatever þei tellen þe peple þat þei loosen or bynden þus, þe Chirche and ech man shulde suppose þat it is doun þus in heven. But ȝif þei doon for men or money, or unknowing for unknowynge, E. of þer dede, þei done not þus above erþe, but in þe erþe or bineþe þe erþe, and noon shulde strive for þis power. For God mut first do þis dede.

Þe þridde part of þis gospel telliþ how ofte men shulden Free forgive∣ness. forȝyve. And men shulden forȝyve þeir wrongis as ofte as men synne in hem trespassen aȝens hem, E.; but God wole nevere forȝyve his wrong, but ȝif men maken aseeþ to God. And to seie opynli þat þou forȝyvest þis synne in God, is an open blasfemye, but ȝif God telle þee þat he doiþ so, and bidde publishe Goddis wille, þat God himsilf forȝyve þis synne. And þus love daies 'Love-day' is explained in Hal∣liwell's Dictionary as a 'day ap∣pointed for the settlement of differ∣ences by arbitration.' A quotation from Gower follows,— 'But helle is fulle of suche discorde That ther may be no love-day.' The word, occurs also in Chaucer. The meaning here seems to be, that to appoint any prescribed number of days of penance within which an offence against God may be ex∣piated, is to 'entirmete of Goddis injurie,' and not allowable. of many damages mannis damage, E. ben comunli aȝens þis gospel, for man shulde forȝyve freeli þe harm þat is doon aȝens him, and entirmete not of Goddis injurie One might suppose Wyclif to have read the famous apophthegm in Tacitus, 'Deorum injuriae diis curae.'; for God oonli mai forȝyve þis. And so, as Austyn notiþ, ech þat synneþ in maundement of God synneþ boþe aȝens God and aȝens ech of his breþeren. And so en∣leven siþis sevene, þat is þe first noumbre after ten, maken seventi and sevene. And so wolde Crist seie bi þes wordis, þat how ofte ony man synneþ in ony commandement, and so he synneþ aȝens us, we shulden forȝyve oure injurie, and be aboute to amende him.

ÞIS gospel telliþ of Crist, how he tauȝte þe soule fode. For Christ admo∣nishing the Jews; the true bread from heaven. it is knowun bi þis gospel, þat þer ben two metis; oon bodili mete, bi which þe bodi is fed, anoþer goostli mete, þe which fediþ mannis soule. And as mannis soule is betere þan þe bodi, so þis secounde mete is betere þan þe firste; and so men shulden take more hede to þis þan to þe first. Joon seiþ how, Crist bad þat we shulden worche, not mete þat perishiþ, but þat mete þat lastiþ unto þe liif wiþouten eende; þe which mete mannis sone shal ȝyve unto Cristene men. Here shulden we undir∣stonden þat Crist forbede not bodili metis, siþ he fedde ofte þe puple bi miracle, and bi bodili mete, but Crist forbede bisynesse aboute sich bodili mete, and more love þerof þan love of goostli mete. Crist telliþ here two skiles, to prove þat goostli mete is betere. Oon, for bodili mete mut perishe, and goostli mete lastiþ evere. Anoþer, for goostli mete bringiþ man to þe liif þat evere shal laste, but no bodili mete fediþ a man but for a tyme. Goostly mete lastiþ wiþ man, boþe here and in heven, siþ vertues bigynnen here, and ben betere in hevene wiþ man. But Crist techiþ his Godhede, whanne he seiþ þat mannis sone shal ȝyve þis mete of vertues, for þei ben of Goddis grace. Þis Crist markide God þe fadir, for to ȝyve þe mete of vertues.

Þes Jewis seiden herfore to Crist, What shulen we do, for to worche Goddis werkes? And Crist tauȝte hem þe ordre of vertues, how þei shulden bigynne to worche. Þis is þe werk of God, seiþ Crist, þat ȝe trowen in him þat God sente. And so men shulden bigynne at bileve, þe which þei taken at manhede of Crist; for bileve is ground to man, to stable oþer vertues in him. And siþ bodili wittis of man ben liȝter þan goostli wittis, ordre axiþ to bigynne at þe manheed of Crist, and stye fro þis manheede to þe Godhede of Crist. For noon bileveþ in a man, but ȝif he leeve þat he is God. And herfore þei seiden to Crist, What signe doist þou, þat we see and trowe to þee? what þing worchist þou? Oure fadirs eeten aungels mete in desert, as it is writun, God ȝaf hem breed of hevene to ete. Þerfore Jesus seide to hem, Forsoþe, forsoþe, I seie to ȝou, Moises ȝaf ȝou not breed from hevene, but my fadir ȝyveþ ȝou verri breed fro hevene. As Crist haþ spoken of goostli mete, so he shulde speke of goostli breed. And as breed is ground of mannis mete, so bileve is ground of mete of soule. And siþ Crist is þis first bileve, verrili Crist is breed. For Goddis breed is þat ilke þat comeþ doun fro hevene, and ȝyveþ liif to þe world.

Crist spekiþ not ȝit of þe sacred oost, siþ on Shire Þursdaie Bread; its various sig∣nifications in Scripture. he ordeynede it. And so it is nedeful to men to knowe, how ofte breed is taken. It is seid comunli þat breed is taken on foure maneres. First, for breed þat men usen and maken for to fede þer bodi. Also, for al manere of virtue, but speciali for bileve. Also, for cause of þis virtue, as teeris teris, E. ben clepid of God breed Can the reference be to Gen. i. 29?. Also, þe sacrid oost is clepid breed in Goddis lawe; and þus þe myddil persone of God is breed, for he foundiþ bileve. And þus þe oost of þe auter is verri breed, to many wittis; it is breed maad of whete, and eke it is Goddis bodi; and so it groundiþ bileve, and it is an object of virtues. But flee to clepe þis breed, accident wiþouten suget. And þus men worchen vertues whanne þei traveilen in þeir soule, and heeren wordis of God, or worchen to vertues þat in hem is. And þe Jewis seiden to Crist, For evere ȝyve us þis breed. And Jesus seide to hem, Y am breed of liif; he þat comeþ to me shal not hungre, and he þat trowiþ in me shal nevere be aþirst. And here men treten comunli how þis breed shal be eeten. It shal be chewid He means to say; chewing in the mouth of the soul must be in∣terpreted, discreetly treating and rea∣soning upon. in mouþ of soule, for tretid godeli bi skilis; and siþ it shal be hid in mynde, as mete is hid in mannis stomake, and þere move men to worche werkes of love as God biddiþ; and aftir it passiþ to alle lymes of men, and turneþ man into God. For, as Austyn telliþ here S. Aug. In Johannis Ev. Tract. XXV. 'Non ergo Moyses dedit panem de coelo; Deus dat panem. Sed quem panem? forte manna? Non, sed panem quem significavit manna, ipsum scilicet Dominum Jesum.', þis breed varieþ from oþer breed. Oþir breed is þikke, partid, and turned into oþer kynde; and after it is turned into his bodi þat etiþ it. But þis breed, þat is Crist, etun goostli of man, mai not wende þes þree weies. For he mai not be þus partid, ne turned in anoþer kynde, ne þus drawun into mannis bodi; but he turniþ man into him, as man turneþ mete into his bodi. But over, siþ þis beste breed is ground of alle vertues of man, how faste shulde a man holde clere bileve of þis breed! And ȝif we seien þat so we doon, for Crist biddiþ us worche þis mete, neþeles oure liif and dedis beren witnes aȝens us here. For to fewe men ben now, þat ne þei hadden levere heere and lerne veyn lore biside þis, þan for to lerne þe lore of Crist; as þes men shewen, þat studien mannis lawe, and leven Goddis lawe, and doen more worship to mannis lawe, þan þei don to Goddis lawe; and however men excuse hem, þes ben heretikes out of bileve. And herfor many Cristen men dispisen þes lawes for Goddis lawe, and worshipen it wiþ al þer myȝt, boþe in drede and in love. But how now, E, Q. many enemyes haþ God, to turne men fro þis lawe Q adds the following words, not found in A or E: Certis non erþeliche man knowiþ fulliche, but þou, Lord, wost þe soþe. Þerfore, good God, helpe þi chirche, siþ it was nevere more nede.!

ÞIS gospel of Joon telliþ a story þat conteyneþ myche witt. Christ with the woman of Samaria. Joon seiþ how, Jesus moste passe pourȝ Samarie. And so he cam into a citee, þat was clepid Sicar, biside þe place þat Jacob ȝaf Joseph his sone. And þer was þe welle of Jacob. And Jesus was wery of þe sixte. Þer cam a womman of Samarye to drawe water at þe welle. And Jesus seide to þis womman, ȝyve me to drynke. And disciplis of Crist wenten into þe citee to bie hem mete; for þei snokiden not fro hous to hous and beggiden mete, as freris doon. He, Jesus, sittinge on þe welle and spekinge aloone wiþ þe womman, beggide water of þis womman, as heretikes here feynen, for þat Crist was drunken over nyȝt, þat wolde þus, fastinge, drynke coold water. For Crist hadde ben drunken and wood, ȝif he hadde beggid wiþouten cause, siþ his Fadir for∣beed sich begging. And Crist was Lord of al þis world, and ȝif þe Lord axe drynke of his servaunt, who wolde seie þat he beggide of him? But þis womman of Samarie seide to Crist, as she were tauȝte of heretikes, How þou, siþ þou art a Jew, axist to drynke of me þat am a womman of Samarie? for Jewis usen not to dele wiþ Samaritanes. Jesus answeride, and seide to her, Ȝif þou knewe þe ȝifte of God, how God haþ take fleish for love of man, and who is he þat seiþ to þee, Ȝyve me to drynke, peraven∣ture þou shuldist axe of him, and he shulde ȝyve þee water of liif. And þe womman seide to him, Sire, þou hast not whereinne to drawe water, and þe welle is ful deep; and wherof hast þou quyk water? Quik water is clepid of Crist, springinge water, as water of wellis. And þus seide þis womman to Crist, Wher þou be more þan our fadir Jacob, which ȝaf to us þis welle? and he drank þerof, and his children, and hise beestis. Crist answeride, and seide to hir, Ech þat drynkiþ of þis water shal be þirsti aȝen; but he þat drynkiþ of þe water þat Y shal ȝyve him wiþouten eende shal not priste; but þe water þat Y shal ȝyve him shal be maad in him a welle of water, springing into liif ay lasting. And þe womman seide to him, Sire, ȝyve me þis water, þat Y þrist not, and come not hidir to drawe. And Jesus seide to þis womman, Go, and clepe þi housebonde, and come hidir. Þe womman answeride, and seide, Y have noon housebonde. And Jesus seide to hir, Þou seidest wel, þat Y have noon housebonde. For þou hast hadde fyve house∣bondis, and now he þat þou hast is not þi housebonde; þis þou seidist soþli. And þe womman seide to him, Sire, Y see þat þou art a prophete. Oure fadirs preieden in þis hill, and ȝe seien, þat at Jerusalem is place, where men moten preie. And Jesus seide to hir, Womman, trowe þou to me, þat tyme shal come, whanne ȝe shulen neiþer in þis hill, ne in Jerusalem, preie þe fadir. ȝe preien þat ȝe knowen not; we preien þat we knowun; for helþe is of þe Jewis. But tyme is comen, and now it is, whanne trewe preiyng men shulen preie þe fadir in spirit and treuþe. Þat man preieþ God in spirit, þat preieþ him wiþinne in herte; and he preieþ God in treuþe, þat axiþ þing nedeful for his soule. For þe Fadir sechiþ sekiþ, E. siche, þat preien him on þis manere. God is a spirit, and þes men þat preien him, moten preie him in spirit and treuþe. Þe womman seide þanne to Crist, Y woot þat Messias is comen, þe which is clepid Crist; and whanne he shal come, he shal telle us alle þingis. Jesus seide to þis womman, Y am he þat speke wiþ þee.

And anoon cam his disciplis, and wondriden þat he spak wiþ þe womman; neþeles no man seide to him, What sekist þou, or, What spekist þou wiþ hir? And þe womman lefte her pott, and wente into þe citee, and seide to þo men, Come ȝee, and se þat man þat haþ told me al þat Y have doon; wher he be Crist? Þei wenten out of þe citee, and camen to him. And in þe mene tyme his disciplis preieden him, Maistir, ete þou. And Jesus seide to hem, Y have mete to ete þat ȝe knowen not. And his So E; om. A. disciplis seiden togidere, Wher ony man have brouȝt him mete to ete? Jesus seide to his disciplis, My mete is to do þe wille of þe fadir þat haþ sent me, þat Y do at þe fulle his werk. Wher ȝe seien not, þat þer ben foure moneþis to hervest, and ripe corn is comen? Lo, I seie to ȝou, lifte up ȝour eiȝen, and se þe contreis, for þei ben now white to repe. And he þat repiþ takiþ mede, and gederiþ fruyt into liif wiþouten eende, þat boþe he þat sowiþ, and he þat repiþ, joie to∣gidere. In þis is þe word soþ, þat he is oþer þat sowiþ, and oþir is he þat repiþ. Y have sent ȝou to repe þing þat ȝe han not traveilid; oþer men han traveilid, and ȝe han entrid into þer traveilis.

And of þat citee trowiden many in Crist of þe Samaritanes, for þe word of þe womman þat bar witnesse, þat Crist hadde told hir al þat she hadde doon. And whanne Samaritanes hadden come to Crist, þei preieden him to dwelle þere; and Crist dwelte þere two daies. And many moo trowiden in him, for his word þat he spake to hem; and þei seiden to þe womman, þat, Now not for þi speche we trowen in þis profete; for we han herd, and we witen þat he is very saviour of þe world.

Ech word of þis storie is ful of witt, whose takiþ hede. And The friars fail to draw the right lessons from this gospel. so it were betere to freris to wite what þis storie menede, þan þus to blasfeme on Crist, þat he beggede þis water of þis womman. Crist is a curteis frend, þat whoso etiþ and drinkeþ wiþ him, Crist wole ete and drynke aȝen, and conforte him for to ete. And so þis speche wiþ þis womman was not maad of wantonnes, but for to figure to þe apostlis how þei shulden preche to heþene folk. And so men þat speken wel to prechours, to profit of þe Chirche, ȝyven to drinke to Crist and to hise, alȝif þei ȝyven hem noo coold water. And þus þis womman ȝaf drynke to Crist, for of oþer drynke reden we not here. And so freris shulden drynken to þe puple þe gospel, and treuþe of Goddis lawe, and leve siche blasfemes and dremes, bi which þe puple is empoisouned. For oþer seintis bifore us weren scribis of God, and moveden þe puple to take of us þe lore of God; and we shulden repe þis ripe corn. And sich traveil in þis hervest were worþ to gete to blisse of hevene; and not begging of oþer corn, and levyng to teche Goddis lawe. But many comen to repe redy corn, whanne þei preche not to profit of þe folk, but to spuyle hem of þer goodis, and to foile foulen, Q, E. hem wiþ many synnes.

ÞIS gospel telliþ how þat Crist savede a womman, and tauȝte Christ delivers the woman taken in adultery. his Chirche. Joon seiþ how, Jesus wente into þe hil of Olyvete, and efte in þe grey morewnyng mornyng, E. he cam aȝen into þe temple. And here we ben tauȝte to preie and þenke on God bifore we prechen. And al þe puple cam to Crist, and he sitting tauȝte hem. And Phariseis and scribis brouȝten a womman, taken in avoutrie, and þei puttiden her in þe myddil, and þei seiden to Crist, Maistir, þis womman is now taken in avoutrie. But in þe lawe Moises bad us stone siche a womman, but what seist þou here? And þes þingis þei seiden, tempting him, þat þei myȝten accuse him. For þei hadden graunt grauntid, Q, E. Means,—'they had made sure.' of Crist þat he wolde algatis have mercy, and þat he wolde kepe Moises lawes; but þei þouȝten þat þe toon of þes he muste forsake, and so he shulde algatis be taken in his owne wordis, or in his dedis. But Jesus bowyng doun, wiþ his fyngir wroot in þe erþe. And whanne þei dwelten axing him, he reride him, and seide to hem, He þat is wiþoute synne of ȝou cast he first a stoon on hir. And eft Crist, bowyng him, wroot in þe erþe, as he dide first So in E; A includes the four words in the quotation.. And þei heeryng wenten awei oon after anoþer, bigynnynge at þe elderst; and Jesus lefte aloon, and þe womman stonding in þe myddil. And Jesus rerynge him up, seide þus to þe womman, Womman, wher ben þei þat accusiden þee? no man hap dampned þee. And she seide, No man, Sire. And Jesus seide to her, And Y shal not dampne þee; go þou, and now nyle þou synne more aftir.

And here men douten comunli, how Moises lawe and mennis lawe kepen riȝtwisnesse of God, in dampnyng of wickide men; siþ it were betere to þe Chirche þat men þat wolden profite þerto, and kepe hem after fro sich synne, weren saved on lyve and not þus deed; how þanne is þis lawe riȝtful? Here men seien þat Goddis lawe is just, boþe þe olde lawe and þe newe, but of mannis lawe þei seien not so, but supposen þat it be often unjust. And ȝit þes þat shulden holde Goddis lawe, synnen ofte in uss of it. But þis we taken as bileve, þat Goddis lawe is ever good, and men synnen not in uss of it, but ȝif þer synne bifore be cause. And herfore justisis of ech lawe So E; A has lawes. shulden be riȝtwis and clene of liif; for God mut reule men of þe lawe, how þei shulen juge in ech caas. And jugement of mannis lawes ben comunli fals now. For Crist wolde, for þe tyme of grace, þat men shulden turne men bi preching, and good liif and clene of preestis, wiþouten sich feyned lawes. And so jugementis ben alle yvel, or many of hem; and þus preestis shulden fle þis, and take þe certeyn weie of Crist.

But on þis men douten ofte how þat þes shriftes camen in. The practice of private confession. For Goddis lawe spekiþ not but of schrift maad to God, and of general shrifte to men, and to stire hem to leve þer synne; and þes shriftes ben ofte betere for þis þan þes newe rownyngis. Here men seien, ȝif þei dursten, þat noo shrifte þat now is usid is good to man, but in as myche as it lettiþ man to synne. And so ȝif prestis prechiden faste as Crist haþ ordeyned hem to preche, it semeþ þat þis were ynowȝ, wiþ general confessioun. And so, al if it do good, neþeles it doiþ myche harm, for con∣fessores han her menes to spuyle þe peple bi symonye, and to foyle foule, Q, E. hem many weies bi coveitise and lecherie. And so no drede ordenaunce of Crist were betere þan þes newe lawes. For, as Crist seiþ to þis womman, ende of þis confessioun is sorewe for synne þat is don, and fle for to synne after. And þis mut God do algatis bi ȝyvynge of his grace; and he ȝyveþ gladlyer his grace to men þat kepen his ordenaunce, þan he doiþ to oþer men þat leeven it, and kepen mannis.

Muse we not what Crist wroot here, as sum men dremen þat he wroot first þe lawe, and after he wroot þe foule synnes þat þes accusatours hadden don, and movede hem to shame of hem, and so flee out of þe place S. Austin gives several possible explanations of the 'writing on the ground,' all beautiful, spiritual, and inspired by a devout and refined imagination. The mediaeval com∣mentators were coarser and more positive. De Lyra suggests, follow∣ing other writers, that Christ wrote on the ground, either the decision which he had arrived at, or the sins of the accusers; this last opinion he prefers. 'Alii dicunt, et melius ut videtur, quod scribebat eorum pec∣cata, ut eos ostenderet ineptos ad accusationem hujus foeminae.'. But howevere God or∣deynede of þis, it is lickeli of bileve þat Crist wroot here as myche as was nedeful us to cunne, and kepe we þat as ynowȝ. And muse we not aboute uncerteyn þyngis So E; om. A., for sich veyn curiouste were a tempting of God.

ÞIS gospel telliþ what Crist dide to reprove synne of þe Christ purify∣ing the temple. Chirche. Joon telliþ þat, Pask was nyȝ, a feeste dai of þe Jewis, and Jesus wente up to Jerusalem. And fond men biyng and sellyng in þe temple, sheep, and neet, and dowves, and monyours sittinge. And whanne he hadde maad as a scourge of smale cordis, he caste al out of þe temple.

And here Crist shewide his regaly regalie, E, Q., and tauȝte how lordis The Church in equal need of purification. shulde chastise symonye, and oþer synnes þat ben usid in þe Chirche. For siþ clerkis ben lege men to kingis in whos londis þei ben inne, kyngis han power of God to punishe hem in Goddis cause, boþe in bodi and in catel; and þis figuriþ Cristis dede. Þes preestis sillen sheep, þat in þe Chirche feynen symple liif, þat þe puple shulde offre to hem, more þan for þe love of God. And þes preestis sillen oxen, þat doon grete werkes and stronge, to be holden pilleris of þe Chirche, and champiouns in Goddis cause. And ȝif þei doon siche worldli dedes for to gete name of þe world, and not for love of Cristis Chirche, þanne þei ben enemyes to God. As, ȝif bishopis fiȝten now, and ben arayed in hors and meyne, or ben greet in hous∣hold, and oþer þingis to fede þe world, þei ben enemyes to Crist, and not in þis sutours of him. Þes men sillen dowves, þat sillen werkes of preestis, as sacraments, and oþer werkes þat longiþ hem for to do. For dowve bitokeneþ þe Holi Goost, and telliþ how prestis shulden worche freely. And þis chaffaryng wiþ dowves is not oonly bi selling of chirchis, but in prechinge and shryvyng, and wel nyȝ in alle werkes of preestis, as halowyng of chirches, and auteris, and visiting, wiþ oþer japis. So þat holi chirche were betere þat sich japis weren not uside, for þes preestis bi siche japis fuylen hem and harmen þe puple. And as Crist cast out of þe temple sheep and neet, bi bodili strengþe, and shedde out metale of monyours, bi which þei chaffariden in þe temple, so lordis shulden wiþdrawe mater of þis synne of preestis. For ellis þei maynteyneden þis synne, and disusiden aȝens God goodis þat þei shulden be lordis of, and þus þei harmeden hem and þe chirche. And þanne þei, turnen doun þes bordis, whanne þei distrien þer menes bi whiche þis synne shulde be nurishid, to harm of þe rewme and of þe Chirche. And þus seculer men shulde seie to preestis þat sillen þus dowves, Take ȝe þes þingis hennes. For þus bad Crist to teche us; for siþ þe hous of þe Fadir of hevene shulde be figure of Goddis dede, and God mut nedis do freeli, and chaf∣fere not wiþ sich þingis, þes men þat chaffaren þus blasfemen fouli foule, E. in God. And so þe hous of holi chirche shulde not be hous of chaffaring.

And disciplis of Crist þouȝten over how it was writtun, in þe Salme, Þe zele of ipocritis in Goddis hous haþ eten Crist in þeir lyvyng. For þei feynen of alle þer dedis þat þei ben Cristis werkes, and þus þei lyven bi title of Crist, and geten al þer chaffare here. And so þer feestis and oþer dedis ben fals fruyte of Cristis liif, and þus þei eten falseli Crist bi þer feyned ypocrisie. And þes wordis mai þe Sone seie to his Fadir of false preestis; for þei feynen þat it is love þat þei han to Goddis hous, but it is foul envie and coveitise of ypocritis. And so þei bacbiten Crist, and eten false goodis feyned of him.

And herfore þe Jewis answeriden, and seiden to Crist, What signe shewist þou to us, þat þou doist þes maistris? Jesus answeride, and seide to hem, Undo ȝe þis temple, and in þree daies Y shal reise it. Herfore seiden þe Jewis, In fourti and sixe ȝeer was þis temple bildid, and shalt þou reise it in þree daies? But Crist seide of þe temple of his bodi, and þei meneden of þat material temple. And whanne Crist hadde arisen fro deed, þanne his disciplis þouȝten on þat Crist seide þes wittes, and þei trowiden to þe writing, and to þe word þat Jesus seide. And whanne Crist was in Jerusalem in Pask, many trowiden in his name, seyinge þe signes þat he dide. But Jesus trowide not himsilf to hem, for he knew alle men, and for it was no nede to him þat ony shulde bere witnesse of man, for he wiste what was in man;—siþ he wiste of ech man what he shal do, boþe good and yvel, and so he hadde no nede of spies, to wite what men spaken of him. And herfore Crist trowide not in om. Q, E. him∣silf to hem, þat þei weren trewe in his love. And of þis tixt mai men take, what signe Crist shewide of his dedis. For Crist bi his manhede telde of his suffryng and his deþ, and bi autorite of hem Crist spak and dide his dedis. And þus preestis feynen falseli þat þis lordship and glorie of þis world longiþ to patri∣monye of Crist, þat was don upon cross þe crosse, E.. And as þes blas∣femes mai speke, þei sclaundren Crist in þeir speche.

ÞIS gospel telliþ how þe false Jewis pursueden Crist for a Christ restores a blind man to sight, and is persecuted by the Pharisees. miracle. Joon seiþ þat Jesus passinge saw a man blynde from his birþe. And his disciplis axiden him, Maistir, what synnede? he þis, or his eldris? þat he shulde be born blynd. Jesus an∣sweride, þat neiþer he þis ne his friendis synneden þus, but þat Goddis werkes be shewid in him. And so it semeþ þat alle men ben punished moost for þis cause, sum men for to turn to good, and sum men to make oþir drede, and sum men to shewe Goddis riȝt, and his power upon men. Y mut worche my fadirs werkes þat haþ sente me to þis ende, þe while þat it is dai; þe nyȝt comeþ, whanne noon mai worche. And þis is soþ; for grace of Crist, þat is liȝt to just man; and noon mai worche medefulli longer þan he haþ þis liȝt. And þus seiþ Crist after∣ward, As long as Y am in þis world, I am liȝt of þe world. Whanne Crist hadde seid þes wordis, he spitte in þe erþe, and made clay of þe spittyng, and clammyde clemed, Q. cley on his eyen, and seide to him, Go and waishe þee in þe water of Siloe, þat is to sei, sent: þidir weren men sent to baþe hem and to swymme in þeir pleie. Þerfore he wente forþ, and waishide, and cam aȝen seynge. And so his neiȝboris, and men þat sawen bifore, for he beggide in comune place, seiden, Is not þis he þat sat and beggide? Sum men seiden þat þis is he; sum men seiden, Nay, but þis is liik him; but he seide, þat Y am he. And herfore þei seiden to him, How weren þin iȝen opened? He answeride, Þat man þat is clepid Jesus made cley, and anoyntide myn eien, and seide to me, Go to þe water of Siloe, and waishe þou þee; and Y wente, and waischide, and saw. And þerfore þei seiden to him, Where is he? And he seide, Y woot nere. Þei ledden him þat was blynd to þe Phariseis. And it was Sabot, whanne Jesus made cley, and openede his eien. And eftsones axiden þe Fariseis how he hadde seen. And he seide to hem, He put to me cley on þe eyen, and Y waishide, and Y see. And summe of þe Phariseis seiden, Þis man is not of God, þat kepiþ not þe Sabot. And oþer seide, How mai a synful man do þes signes? And þer was stryf among hem. And eft þei seien to þis blynde man, What seist þou of him, þat þus openede þin iȝen? And he seide þat he was a prophete. Þe Jewis trowiden not of him, þat he was þus blynd and saw, til þat þei clepiden his fadir and modir, þat sawen his stat fro his birþe. And þei axiden hem and seiden; Þis is ȝour sone, which ȝe seyn was blynd bore; and how seeþ he now? Þe elderis of þis blynde answeriden to hem, and seiden, We witen wel þat þis is oure sone, and þat he was born blynd, but how he seeþ now we witen nere, or who openede his eyen we witen not; axe ȝe him; he haþ elde; speke he of himsilf. Þes þingis seiden his eldris, for þei dredde þe Jewis; for þanne conspiriden þe Jewis, þat ȝif ony graunte grauntide, E. him to be Crist, he shulde be put out of þe chirche. Herfore his eldris seiden, þat he haþ elde; axe ȝe him. Þei clepiden aȝen þis man þat was blynde, and seiden to him, Ȝyve þou glorie to God; we witen þat þis man is sinful. And þis blynde man seide, Ȝif he be sinful, Y woot not; o þing Y woot wel; for So E; A has fro. Y was blynd, Y see now. And þei seiden to him, What dide he to þee? how openede he þin eyen? He answeride to hem, Y have seid ȝou now, and ȝe herden; wherto wolen ȝe heeren aȝen? Where ȝe wolen be his disciplis? And þei cursiden him, and seiden, Be þou his disciple, for we ben disciplis of Moises. For we witen þat God spake to Moises, but we witen not him þis, of whenne he is. Þat man answeride, and seide to hem, In þis þing is merveile, þat ȝe witen not of whenne he is, and he openede my yȝen. For we witen þat God heriþ not sinful men, but if ony be heriere of God, and do his wille, hem he heeriþ. Fro þe bigynnynge of þe world it is not herd, þat ony openede þe eiȝen of a blynd bore man. But ȝif he þis were of God, he myȝte not do ony þing. And þei an∣sweriden, and seiden to him, Þou art al borne So E; aboren, A. in synne, and þou techiste So E; techiþ, A. us? And þei castiden him out. Jesus herde þat þei hadden cast him out, and whanne he hadde founde him, he seide to him, Bilevest þou in Goddis sone? He answeride, and seide, Sire, who is he þat Y trowe in him? And Jesus seide to him, Þou hast seen him, and it is he þat spekiþ wiþ þee. And he seide, Y trowe, sire; and falling down he loutide Crist.

Þis storie semeþ open, but it techiþ trewe men how þe Fari∣seis to daie bileven not in Cristis werkes, but denyen Goddis lawe for þer bi-lawis, as þer Sabot. For mankynde was born blynd, and sawe not þe grace of God; but Crist bi his man∣hede liȝtnede it and made it to see.

ÞIS gospel telliþ how Phariseis wolden prove þat Crist bostide Christ teaching in the treasury of the temple. of himsilf, but þer witt was turned to folie, for þei faileden in bileve. Joon telliþ how, Jesus seide to þe folk of þe Jewis, I am liȝt of þe world; who þat sueþ me, wandriþ not in derknesse, but he shal have þe liȝt of liif. And here men taken treuly þat ech man shulde sue Crist, for ech man shulde walk in liȝt, and every sich sueþ Crist, for noon haþ leeve of God to walke in derknesse of synne. For ech man mut nedis go ouþer to hevenward or to helle. And here men seen þe fendis cautel, þat he haþ tauȝte many men. Ȝif men seyn, þei shulden not do þus, for Crist dide and bad þe contrarie, lo, þei seyn, where he is now; for he liikeneþ him to Crist. And þus þe fend wolde stoppe ech weie bi which men shulden sue Crist. Ech man mut be liik to Crist, ȝif þat he wole come to hevene, and so ech man shulde sue him, or ferþere or nerþere ferrer or neere, Q; oþer fer or neer, E.; for who is not wiþ Crist, he is nedis aȝens him, and whoso sueþ not Crist, he sueþ þe fend to helle. And þus seien clerkes, þat þes men þat shulen be saved, whanne þei synnen, þei suen not þe fend to helle, but stonden stille, or suen Crist to softe; siþ ech man þat shal be saved mut do some good þat Crist haþ ordeyned. And þus many men taken signe of þer werkes, þat Crist wole save hem.

And herfore seiden þe Fariseis to Crist, Þou berist witnesse of þisilf; þi witnesse is not soþ. Jesus answeride, and seide to hem, And ȝif Y bere witnesse of mysilf, my witnesse is trewe; for Y woot from whennes Y cam, and whidir Y go. Crist mut bere witnesse of himsilf, siþ he mut witnesse al treuþe. And so ech man bi his werkes beriþ witnesse of himsilf; but boosting stondiþ in fals witnesse, for pride þat man haþ of himsilf; and so take hede to cause of witnesse, whi and what manere it is don. But, for þes Jewis knowen not Cristis godhede, þerfore he seiþ þus to hem, Certis ȝe witen not fro whenne Y cam, or whidir Y go. Ȝe jugen after þe fleish, but Y juge no man. And here we moten undirstonden, how Crist takiþ jugement. For he seiþ bifore in Joon, þat God ȝaf al jugement to þe Sone; and þus men seien comunly þat Crist takiþ here jugement for pre∣sumptuous jugyng, as man jugiþ wiþouten cause; and þus Crist jugiþ no man, neiþer himsilf ne oþer man. But Crist seiþ, ȝif he jugiþ, his jugement is treue, for he is not aloone, but he and þe fadir þat sent him. And in þe lawe of Jewis is writun, þat witnesse of two men is trewe, and more þe witnesse of þes two persones; and herfore seiþ Crist aftir, I am þat bere witnesse of mysilf, and þe fadir þat sente me, he beriþ witnesse of me. Herfore þei seiden to him, Where is þi fadir? Jesus answeride, Neiþer ȝe knowen me, ne my fadir; ȝif ȝe knewen me, peraventure ȝe knewen also my fadir. For it falliþ bi grace of So E, Q; A has bi. God þat knowing of Cristis manheede bringiþ in þe knowinge of þe Godhede. Þes wordis spake Jesus in þe tresorie, techinge in þe temple, but not to have of hem tresour; and, no man toke him, for ȝit was not his tyme comen.

ÞIS gospel telliþ So E; om. A. of malis of þe Jewis, and how Crist pro∣phesiede Christ at Jeru∣salem during the feast of tabernacles. of hem. Joon seiþ, Þe princis of preestis and Fariseis senten servauntis to take Jesus. Herfore Jesus seide to hem, Ȝit a litil tyme Y am wiþ ȝou, and Y go to him þat sente me. Ȝe shulen seke me, and ȝe shulen not fynde; and where Y am whidir I go, E., ȝe mai not come. Crist spekiþ in many tymes how al þat shal be mut nedis be, and how nouȝt may come but þat shal be. And þanne it is liȝt to maynteyne þes wordis; and so it is liȝt to defende, þat Crist is bi litil tyme, for he is bi ech part of þat tyme as he is bi ech tyme E om. this clause.. And þe Jewis seiden to hemsilf, Whidir is he þis to go and we shulen not fynde him? wher he be to wende So E; A has wending. into þe scateryng of heþene folk, and to techen hem? What word is þis þat he seide? ȝe shulen seke me, and ȝe shulen not fynde me, and where Y am ȝe may not come. Þes blynde Jewis knewen not how Crist is evere in blis wiþ his Fadir, and how þei mai not come to blis, for Crist haþ ordeyned hem to peyne. And þus þe fredom of þer soule is bounden for to do amys, but not in þat þat it is free, but in þat þat God ordeyneþ it, for to profite to his Chirche. And so men knowen siche oþer speches. And in þe laste dai, þat is greet, of þe feeste among Jewis, for þe firste daie and þe eiȝtiþe day ben solempne among hem, stood Jesus, and criede, and seide, Ȝif any þirste, come to me and drynke. He þat trowiþ in me, as þe writt seiþ, floodis of quyk water shulen renne of his wombe. Þis seide Crist of þe spirit, þat þei shulden take þat trowiden in him. And so þes floodis ben þe loris þat þe apostlis shedden to men; and þe wombe is þe power þat mannis soule haþ to take witt. Trowe þou in Crist, and studie his lawe, and þou shalt birle bi suche floodis.

ÞIS gospel telliþ how Crist avoidide þe pursuyng of þe Jewes. The visit of Christ to Jeru∣salem at the feast of tabernacles. Joon seiþ þat, Jesus walkide into Galile, fer fro þe temple, for he wolde not walke into Judee, for Jewes castiden to sle him. And it was nyȝ a feste of Jewes, þat þei clepen Senofegia synofegia, E. Scenopegia in the Vulgate;—the feast of tabernacles.; þat was sich a feeste as we han in oure Chirche hoolyday, and it was clepid among þe Jewis a feeste of tabernaclis. For bifore þat temple was maad, þei preieden in tabernaclis, as þei diden in Moises tyme, and longe after in Judee. And, for þe kynrede of Judas and þes om. E. preestis dwelten togidere, for þei hadden no propre soort, and levefully weren weddid togidere, þerfore þes two kynredis weren clepid Jewis, and of hem cam Crist. And so men seyn in Engelond, þat whanne preestis ben lordis, and goon to bataile as princis or kyngis, þanne shal chivalrie faile þere. Þis feeste lastide sevene daies, and þei maden in þe temple litil housis of woode, to figure þat wode shadewide hem bifore þe temple was maad; and þe tabernacle was as a tente. Þes preestis castiden sich hiȝe feestes moost for to take Crist; for þei helden a worship to God, to slee Crist, and fordo his name; and þat þei shulden moost do in sich a gederyng of þe puple.

And ȝit Cristis breþeren seiden to him, þat he shulde wende þennes out of Galile into Jude. For Cristis kyn lovede him litil, siþ he made hem not riche, ne greet among þeir neiȝboris. But more þe preestis of þe temple hatide Crist and his breþeren. Cristis breþeren ben clepid here men þat weren of his kyn, as weren summe of Galile, where þat Crist was maad man; for Luk telliþ how Crist was conceyved in Nazareth, a toun of Galile. Þes breþeren weren not Cristis apostlis, but oþer men of his kyn. And þerfore þei seiden to Crist, þat he shulde go into Jude, þat his disciplis seen þe werkes þat he doiþ; for certis no man doiþ ouȝt in hiddis, and ȝit he castiþ to be in apert, for þis were falshede of mannis liif, in doing and in entent. Ȝif þou doist þes þingis, make þee open to þe world. For his breþeren trowiden not in him. Þerfore Jesus seide to hem, My tyme is not ȝit comen, but ȝoure tyme is evere redy. It is seid of holy men, þat God haþ lymyted a litil tyme for to do a good dede, but yvel is don in many tymes; as men may err fro þe mark in many weies beside it, but o wey lediþ to þe pricke, as it is knowun comunli. And, for Crist wiste þat þei weren yvel, and felowes to þe wickide Jewis, þerfore seiþ Crist, þer tyme is redy, but his tyme is not ȝit comen. Þe world may not have hatid ȝou, but þe world hatiþ me, for Y bere witnesse of it, þat þe werkes of it ben yvele. And here mai we wel witen þat þes breþeren weren not apostlis; for Crist seiþ in anoþer place þat þe world hatiþ þes apostlis, as þe world hatiþ Crist. And here we mai take of Crist, þat men þat reproven synne of þe world geten hem envie of it, whanne þer wordis ben ouȝt trowed. Go ȝe up to þis feeste dai, but I shal not go to þis feste dai. Here men seien comunly þat þer ben diverse wittis of word of þis feeste dai. Sum tyme it is taken for þe firste dai of þis feste; sum tyme for ech on of þe sevene daies of þis feste; and sum tyme for al þe hool tyme of þes sevene daies togidere. Crist cam not on þe first day, but on sum oþer aftir pryvyly. And þus undirstondiþ Crist þat he shal not go to þis feeste day, for his tyme is not ȝit fillid; as ȝif he wolde seie,—ȝif he cam þidir in þe firste dai of þis feste, þe Jewis wolden kille him þanne; but algatis he muste lyve longer, and profite more to þe Chirche, bifore þat þei slowen him.

Whanne Crist hadde seid þes wordis, he dwelte stille in Galile, and whanne his breþeren weren went, þanne he steiede to þe feste day, not apertly, but as in hid. And þis was þe in þe, E. same wyke woke, E.. And þe Jewis souȝten him in þe feeste day, and seiden, Where is he? And myche grutching was of him in þe folk. For summe seiden þat he is good; and summe seiden, Nay, but he disseyveþ þe puple. Neþeles no man spak apertli of him, for drede of þe Jewis. And þis persecucioun of Crist failiþ not ȝit in his membris, or in treuþe of Cristis cause. For we han alle þes þree parties; þe hyȝe preestis ben bishopis þat wolden not here of Goddis lawe; þes Fariseis ben religiouse, þat holden þer ordre betere þan Cristis; þes men of þe puple, þat holden here aȝens Crist, ben sum seculeris hirid of hem, or disseyved wiþ feyned gabbingis.

ÞIS gospel telliþ furþere how þes Jewis pursueden Crist. Christ at Jeru∣salem at the feast of the dedication. Þere were maad feestis in Jerusalem, þat Joon clepide Encennia, for þanne þe temple was renulid renewid, Q; renulid, E. in cloþis and oþer ornamentis, and encennia is as myche as newinge in oure speche. Joon seiþ þat it was wynter whanne þis feeste bifel þere; for þe temple was þries halowid, as men seyn þat taken hede. First þe temple of Solomon, as þe þridde book of Kyngis telliþ, was hallowid in 1 Kings viii. 2. Septembre. But þe secounde was in Marche, whanne þe temple was rerid aȝen undir Zorobabel, as þe book of Esdre telliþ. Ezra vi. 19. Þe þridde clensing of þe temple was in Machabees tyme, and þis clensyng was comunli in December, and in wynter; and so of þis spekiþ Joon here, as men witen bi his wordis. And Jesus walkide in þe temple, in þe porche of Salomon, þat men seien was a place where Salomon was wont to preie. Jesus cam, not for devocioun þat he hadde in þes feestis, but for to teche men þat camen, and how men summe, E. myȝten do þis medefully. Þes Jewis wenten aboute him, and seiden to him, How longe takist þou awey oure lyf? ȝif þou be Crist, telle us opynli. It semeþ þat þes Jewis wolden mene, þat þei bileveden þat Crist shulde come, and wiþ þis bileve and oþer was þer soule fed goostli. And so Crist tariede þer lyf here, for he wolde not seie opynli þat he was Crist. Jesus answeride to hem, I spak to ȝou, and ȝe trowen not; þe werkes þat Y do in name of my fadir, þes beren witnesse of me. But eke ȝe trowen not, for ȝe ben not of my sheep. And þus Crist wolde seie to hem, but covertli, as we shulde speke, ȝe ben out of bileve, and shulen be dampned for ȝour synne. For ech man þat shal be saaf mote nedis bileve in Crist, for ech man þat shal be saaf mut nedis be of Cristis sheep. Crist disceyveþ not his sheep, and seiþ þat, þei heeren his vois, and he knowiþ hem, and þei suen him; and he ȝyveþ hem liif wiþouten ende; and þei shal nevere perishe, and no man shal ravishe hem out of his hond. Þat þat my fadir haþ ȝoven me, is more þanne alle oþer þingis, and þerfore no man may ravishe out of my fadir fadris, E. hond. Siþ it is more þan al þis world to be Goddis kyndely sone, for whoevere is þus Goddis sone, he mut nedis be þe same God, it is a knowun cause þat noon mai ravishe fro Crist sheep, but what he haþ shappid schapen, E. to blis mut nedely be blessid. And þus seiþ Crist suyngli, Y and my fadir ben al oon; for þei ben oo God, oo substance, and oo kynde.

þe Jewis token up stoones for to stoone Crist. Jesus answeride to hem, Many goode werkes have Y shewid to ȝou of my fadir; for which werk of hem So Q and the Wycliffite versions; A and E read him; perperam. ȝe stoonen me in wille? For oo werk Crist dide on his Fadir's behalfe, þat he reprovede synne of þe Jewis, and telde how þei diden aȝens God. And, for þis speche was aȝen pryde and þer coveitise, þerfore þei pursueden Crist, and wolden algatis have him deed. Þe Jewis answeriden to Crist, of þi good werk we stoonen þee not, but of þi blasfemye, and for þou, siþ þou art a man, makist þisilf God. Þes wordis wolde Crist graunten, siþ he is of two kyndis, boþe Godhede and manhede. But ȝit he spak soiþ covertli. Jesus answeride to hem, Is it not writun in ȝour lawe, þat Y seid, Ȝe ben goddis? Þif God seide þat þei weren goddis, to whom Goddis word was maad, and þe Scripture mai not be undo, þat þe fadir haþ halowid and sent into þe world, and ȝe seien þat Y blasfeme, for Y seide þat Y was Goddis sone? It semeþ þat Crist wolde seie here, þat he is þat word of God, and þat same Scripture, þat in manheed is sent hidir; and bi vertue of þis word taken men part of Goddis name. And so, bi þis Scripture, Crist is Goddis kyndely sone; for þis word mut be beter þan ben men maad goddis bi it. Ȝif Y do not my fadirs werkes, nyle ȝe trowe to me; but ȝif Y do þes werkes, alȝif ȝe wolen not trowe to me, trowe ȝe to þe werkes, þat ȝe knewen and trowen þat þe fadir is in me, and Y in þe fadir. Þe dedis þat Crist dide, * ben unsuspect evydence þat Crist is boþe God and man. For Crist dide A line is here left out in Q. * evermore good, and spake treuþe on good maner, and was nevere coupable of synne. And no drede, stonding his wordis, he muste nedis þanne be God.

ÞIS gospel telliþ of opynyons þat weren of Jesus, þe while he Divisions among the Jews respect∣ing Christ. was here. Joon telliþ þat, Summe of þe puple trowiden in Crist as verri prophete, and summe reversen þis. And so summe of hem seiden þat he is verri prophete. Summe seiden he was a greet prophete þat Moises bihiȝte þe Jewes, whom summe clepen Crist, and summe Messias. Summe seiden he was no proþhete, for he was of Galile; and so of þe lond of Galile shulde not Crist come. Seiþ not holi writt, þat of Daviþis seed, and of þe castel of Bethlem, where Daviþ dwelte, comeþ Crist? And so dis∣cencioun was maad in þe puple of him. Þei knewen not þe trewe storye, how Crist was conseyved in Galile, and aftir born in Beedleem, as prophecies and gospellis tellen, so þat alle pro∣phecies of Crist weren fillid in oure Jesus.

And summe of hem wolen take him, but noon leide hondis on him. And so ministris camen aȝen to bishopis and Phariseis, and þei seiden to þe servauntis, Whi brouȝte ȝe him not wiþ ȝou? Þe ministris answeriden aȝen, Nevere man spake so as he þis spekiþ. And þanne þe Phariseis answeriden to hem, Wher þat ȝe ben disseyved? wher ony of þe princis trowiden in him, or ony of þe Phariseis? But þis puple þat knewe not þe lawe ben cursid, for þer errour in feiþ. But Nicodeme seide to hem, þat cam to Jesus upon þe nyȝt, and he was oon of þe Phariseis, Wher oure lawe jugiþ a man, but ȝif it heere first of him, and have knowe what he doiþ? for word and dede accusen men, bi Goddis lawe and mannis lawe. Þei answeriden, and seiden to him, Wher þou art of Galile? Seke þou wise scriptures, and se, þat prophete risiþ not of Galile. And þei weren turned aȝen, ech on to his owne hous. Þes Jewis worshipen þer lawe more þan Anticrist doiþ now, but þei erriden in þe lettre, as Ury dide, þat bare his deþ in berynge of Daviþis lettre to Joab, duk of his bateile. It semeþ þat þes Jewis wolden meene, þat no prophete cam of Galile, for holi writt, þat shulde make mynde of þe comyng of Crist, seiþ þat he shulde come of Jude, of þe kinrede of Daviþ. And so, as þes foolis argueden, he was not born in Galile. For þei knewen not þe myddil birþe þat Crist was boren wiþinne his modir.

ÞIS gospel telliþ how þe Jewis conseiliden to Cristis deþ. The prophetic counsel of Caiaphas. Joon seiþ þat, Bishopis and Phariseis gederiden conseil aȝen Jesus. And bi þis we see þat þe moste ground, and of, Q; E agrees with A. pursueris of Jesus and his lawe, weren princes and Phariseis. For þe princes of prestis, þat weren þe bishopis, and þe Phariseis, þat weren religious in Cristis tyme, pursueden Crist to þe deeþ, as autours of his mansleyng. Myche erride Pilat, and oþer gentile folk; but not so myche as diden þe bishopis and Phariseis. For wordis and parablis of Crist weren aȝens synful men, but not so myche aȝens oþer, as aȝens þes two folk. And þerfore, for coveitise, þei conspiriden more aȝens Crist.

Þes men seiden among hemsilf, What shulen we do? for þis man doiþ many signes? Ȝif we leeven hem þus, alle men shulen trowe in him, and Romains shulen come, and take awey oure place and oure folk. Whanne þat preestis weren princis, and kyngis weren put adoun, þe Romayns þouȝten þat knyȝthode was dis∣paragid So E; dispargid, A. comyng, A., and þus þei senten Heroude and Pilate into Jude, for preestis and Phariseis shenten leding schenten þe leedyng, E. of þe lond. And herfore weren Heroude and Pilat suffrid to comen So E; comyng, A. in. And þei dredden hem of Crist, ȝif his wordis wenten forþ, þat Romayns shulden come, and fordo preestis and Phariseis, for in hem two stood myche þe lordship of Jewis. As ȝif bishopis and abbotis spaken to day togidere, Hide we Goddis lawe, lest þes seculer lordis come, and take oure lordshipes, and fordo oure statis.

But oon of hem, þat hiȝte Caifas, and was bishop þat ȝeer, seide to hem, Ȝe cunnen noo good, ne casten ouȝt, þat it spediþ to ȝou þat o man die for þe puple, and al þe folk perishe not. And þis he seide not of himsilf, but siþ he was bishop of þat ȝeer, he pro∣pheciede, and tolde þat Jesus was to die for mankynde; and not oonly for heþene men, but to gadere Goddis sones in oone. It semeþ here þat Caiphas hadde þis undirstonding, þat it spedde to slee Crist, lest þeir lordship were lost; þat Romayns, þat weren heþene men, token not fro preestis and Phariseis al þe lordship þat þei hadden, and so þes two manere of folk shulden perishe for faute of riches. But it semeþ þat þis Joon, and men þat taken þis as prophecie, undirstonden þes wordis to oþir undir∣stonding, þat it spediþ þat Crist die for mankynde, lest al þe peple perishe in peyne of helle. And þis is a good witt, pro∣phesied of Caiphas; and so it falliþ þat an yvel man, to oþir witt þan he meeneþ, blabere a good word and a soiþ, for þe profit of Cristis Chirche. And here men taken þat a man is a prophete, alȝif he undirstonde not his wordis.

And so fro þat daie þe Jewis þouȝten to sle Crist. But Jesus wente not apertli now among þe Jewis, as he dide bifore; but wente out into a contre biside desert, into a citee þat is clepid Effrem, and þere he dwelte wiþ his disciplis, to ȝyve hem ensaumple aftir, for to flee wiseli whanne o persone is pursued. And here men han nede to witen So E; witt, A. of God whanne þei shulden do þus. For bi þis gospel mai men take, þat it is leveful to do þus, ȝif þat circum∣stancis fallen bi which God moveþ men to do þus.

ÞIS gospel telliþ how þat Crist spekiþ of two maner of etingis, Christ com∣mands us to feed on his flesh and blood, goostli and fleishli; and boþe þes two ben nedeful, but speciali þe goostli, for it shal laste evere in hevene. Firste seiþ Crist to his disciplis, and to þe puple of Jewis, Soþli, Soþli, Y seie to ȝou, but ȝif ȝe eeten þe fleish of mannis sone, and drynke his blood, ȝe shulen not have liif dwelling in ȝou. He þat etiþ my fleish, and drynkiþ my blood, he haþ liif wiþouten ende, for he mut algatis be blessid. And þerfore seiþ Crist here, þat him þat etiþ and drynkiþ þus, he shal reise up in þe laste dai, to come to blis among his sheep. My fleish is verili mete, and my blood is verrili drynke. He þat etiþ my fleishe, and drynkiþ my blood, he dwelliþ in me, and Y in him. As my fadir lyvynge sent me, and Y lyve for my fadir, so he þat etiþ me, he shal lyve for me. Þis is þe breed þat cam doun from hevene, not as ȝoure fadirs eeten aungels mete, and weren deed; he þat etiþ þis breed shal lyve wiþ∣outen ende. Þes þingis So E; om. A. seid Crist in þe synagoge, teching in þe toun of Capharnaum. But many of his disciplis heerynge seide, Þis word is hard; who may heere it and fille it? But Jesus, knowinge bi himsilf þat his disciplis wolden grutche herfore, he seide to hem, Þis þing sclaundriþ ȝou? Herfore ȝif ȝee seen mannis sone stiȝynge up where he was bifore? It is spirit þat ȝyveþ lyf; fleish helpiþ noþing here; þe wordis þat Y have spoken to ȝou ben spirit and liif.

Here it is nedeful to men to wite, þat þer ben two maner of but spiritually. metis, goostli and bodili. But bodili is wel knowun, but nede we here to knowe how we shulden goostli ete Crist. For no man þat haþ witt drediþ, þat Crist spekiþ not here of bodily etyng and drynking of his fleish and his blood; for ellis no man shulde be saved, for no man is an etene eten, E; etene, Q. to fede him þus bodili of Crist. And herefore it were to wite, how men shulen goostli feede him þus. For Crist telliþ in his wordis how men shulen ete him goostli, and to þis witt seiþ Crist here, þat þe wordis þat he spekiþ to hem ben spirit and liif. For sich is witt of his wordis. Þes wordis, in þer owne kynde, ben siche as weren hise oþere wordis, but wit of þes wordis here is spiritual, and mannys liif. And Crist seiþ here soþli, þat ech man þat shal be saaf shal be fed of Crist þus. But þis mai not be undir∣stonden of fleishli fode of Cristis bodi, and so it mut be undirstonden algatis of goostli foode. For of bodili fode of Crist mai not two be fed togidere; and so Crist spekiþ of goostly foode, bi which many ben fed, fer and nere. Also aftir Cristis ascencioun many ben boren, and saved after. Also And so, E., as Crist seiþ here, þei moten ete his fleish and drynke his blood; but þei shulen not þus do bodili, after þat Crist is steied to hevene; and so Crist mut nedely speke here of goostli fode. And so no man drediþ here þat supposiþ al witt of Crist, þat ne oure God spekiþ here of goostli mete and drynke. For þus patriarkis eeten Crist, bifore þat he was boren in fleish. Þis goostli eetyng and drynkyng is nouȝt but to fede þe soule wiþ bileve þat man moot have of þe fleish and blood of Crist. And, for it is not ynowȝ to trowe þat Crist took fleish and blood, but ȝif men trowe over þis þat Crist lyvede here medefulli, þerfore men þat wolen be saaf moten ete his fleish and drynke his blood. And herfore telliþ þe secounde part of oure crede, how men shulen trowe in Jesus Crist, and how he suffride in his bodi. And as, bi speche of Goddis lawe, þat man etiþ not bodili, þat takiþ mete in his mouþ, and aftir sendiþ it to his stomak, and spueþ it out efte aȝen, but ȝif it turne to nurishe his bodi, so a man etiþ not goostli Cristis bodi, as men speken here, but ȝif þis mete be defied. And Crist lickeneþ men to him; and so no man etiþ þus Crist, but ȝif he be saved in tyme. And þus þes wordis of Crist ben soiþ, to men þat undirstonden hem wel.

And here ben many men marred of þe sacrament of þe auter, The words of the gospel can be referred only in a limited sense to the sacrament of the altar. and referren alle þes wordis to þis holi sacrament. But neþeles men witen wel, þat þes wordis weren spoken of Crist longe bifore þat þis sacrament was maad of Crist or ony man; for þe sacrament was maad first upon Shire Þursday, and longe bifore þat tyme weren þos wordis spoken of Crist. Neþeles many of þes wordis mai be wel undirstonden of þis sacrid oost, who þat knowiþ hem soundely. And so we shulen undirstonde, first, þat sum þing is Goddis bodi, and nouȝt ellis in his kynde, as þe fleish þat Crist bare here and is now in hevene glorified, as seintis shulen be. And of þis fleish and þis blood, in his kynde, spekiþ þe gospel, and of þe goostli eetyng þat men moten eten þis. Þe breed of þe sacrid oost is verry breed in his kynde, and is eten bodili; but it is Goddis bodi in figure. And it is þe same bodi þat is Goddis bodi in his kynde. And not but ȝif þis be eten goostli, in eetyng of þe sacrid oost, ellis men taken not worþili þe sacrament more þan a beest. And, for þis goostli eetyng, many of þe wordis here ben referrid goostli to etyng of þe sacrid oost; but þis oost is eten bodili and goostli of sum men, but Cristis bodi in his kynde is not eten bodili. And so moten men wel be knowun knowe Q; moten men knowe, E., and speke wisely in þis sentence. And sum men trowen, þat Joon spak no more of þis sacrid oost, for he spak here þes wordis, þat myȝten wel be seid of it. But ever wite we, þat þis oost is verri breed in his kynde, and in figure Goddis bodi, bi vertue of Cristis wordis; but þus it is not of Cristis fleish and his blood in his kynde. And it is nede And so it nediþ, E. to wite, how breed and wyn ben Cristis membris. And, for Crist wiste wel here þat þis witt is unknowun to many, þerfore þis gospel telliþ how Crist seiþ aftirward, But þer ben sum of ȝou þat trowen not, to þes wordis. For Jesus wiste fro þe bigynnyng whiche men weren not trowinge, and who was to traye him. But þes wordis he spake mystili for many causis. As Austeyn seiþ, ȝif men traveilen treuly in love of God, and studie þes wordis, þei shulen knowen þis witt of hem. And þis is mater of greet merit, and trewe men han no doute þat ne Crist sþak þus for þe beste.

And Crist seide to his disciplis, Herfore Y seide to ȝou, þat no man mai come to me, but ȝif it be ȝovun to him of my fadir. And ȝif þou seie þat no man mai undirstonden Cristis wordis, but ȝif God ȝyve him witt, as no man mai ellis be saaf So E; saf, A., þou seist soiþ for boþe parties, as ech man mut nedely bileve. And ȝif þou seist, over þis, þat it is in So E; om. A. no mannis power to undirstonde wel holi writt, ne to be saved for his dedis here, þou failist opynli; for do a man þat in him is, and God is redi to his dedis. But soiþ it is, þat alle sich dedis tellen in maner Goddis grace, þat is above So E; aboute, A. mannis power, and þei tellen eke mannis werk. And not, for a man haþ power to make þus Goddis grace, but for he hath power to worche þerbi, þerfore he haþ power to disserve blis. And for hardnesse of þes wordis, Many of disciplis þe disciplis, E. wenten abak, and wenten no longer wiþ him, for þes wordis astonyeden hem. But Jesus seid to his twelve, Where ȝe wolen also go awey? And Symount Petre answeride to him, Sire, to whom shulen we go? þou hast wordis of liif wiþouten eende; and we han bileved and knowun, þat þou art Crist, þe sone of God lyvyng. Jesus answeride to him, Where Y have not chosen ȝou twelve, and oon of ȝou is a devel? And þis he seide of Judas Scarioth, for he þis was to tray Crist, þe while he was oon of þe twelve. And siþ he was ordeyned to helle, he wente never wiþ Crist as his membre, alȝif he were for a tyme in maner of grace, and dide myche good. And þus ech man þat shal be dampned is a devel, as was Judas; but noon shulen clepe his broþer devel, but he wiste þat he shulde be dampned, and God bad him clepe him so, for þe profit of holy Chirche.

ÞIS gospel telliþ how Crist tauȝte his disciplis to be meke, Christ washes the disciples' feet. and how þe more of hem shulde serve his breþeren, siþ Crist dide þus, oure alþer maistir. For it was knowun bi Cristis liif, how he was þe moste pore man þat myȝte be. For poverte in þe staat of Crist is token of perfeccioun; but Crist toke no per∣feccioun, but ȝif he toke it sovereynli, and after þe stat of innocence. Crist hadde noo þing worldli; and so take þou good hede to Crist, and þou shalt fynde in open resoun, þat no man myȝte be porer þan was Crist for his Chirche; for he myȝte have no more wanting, ne more wille, to take þis staat. And so Crist passide al oþer in takynge of his poverte, and so he was mekerst man, and moost servisable of oþer. Joon telliþ how Crist ordeynede. Bifore þe Satirday þat was Pask Day, and so upon þe Þursday þat was before Good Friday, Jesus, witinge þat his tyme was comen, to passe oute of þis world to þe fadir, whanne he hadde loved his disciplis þat weren in þe world, he lovede hem to þe eende. And whanne þe soper was doon, whanne þe fend hadde sent in to Judas herte, þat is, in Judas þat þus Judas, E. Scariothis sone, shulde bitray Crist, for money, Crist, witing þe fadir ȝaf alle þing in to his hondis, and þat he cam fro God, and goiþ to God, risiþ fro þe soper, and puttiþ awey his cloþis, and whanne he hadde take a shete, he girdide him. Aftir he putte water in to a basyn, and bigan to waishe þe feet of his disciplis, and to wipe hem wiþ þe lynnen cloiþ wiþ the which he was gird. And so he cam to Symount Petir, and Petre seide to him, Sire, waishist þou to me feet? Jesus answeride, and seide to him, What þingis Y do þou knowist not now, but aftirward þou shalt wite. Petre seide to Crist, Þou shalt nevere waishe my feet. Jesus answeride to him, Ȝif Y shal not waishe þee, þou shalt not have part wiþ me. Symount Petir seide to him, Sire, not oonli my feet, but boþe my hondis and my heed. Jesus seide to Petre þanne, He þat is waishid, haþ noo nede but to waishe his feet, but is al clene; and ȝe ben clene, but not alle. For Crist wiste who was he þat shulde tray him, and þerfore he seide, ȝe ben not alle clene. And þus whanne he hadde waishid þer feet, he took his cloþis, and whanne he was sett aȝen, he seid to hem, ȝe witen what Y have do to ȝou. Ȝe clepen me maistir and lord, and ȝe seien wel, for certis Y am. Þerfore yf Y have waishid ȝour feet, þat am lord and maistir, and ȝe shulen waishe oon anoþeris feet. For Y have ȝovun ȝou ensaumple, þat as Y have do to ȝou, so and ȝe shulen do aftir.

Here mai we lerne what a prelat shulde do to his sugettis, Application. for he shulde be moost meke and moost So E; A om. and moost. servisable to hem. For most meke servise and love were to waishe a mannis feet, and after to drye hem, as Crist dide to his apostlis, and þat in form of a servaunt doinge wiþ wille, as Crist shewide. And siþ Crist chargide not ceremonyes, wiþ bodili waishinge of feet, but for ensaumple of goostli waishing of mennis wille, þat ofte is fuylid, we shulden þenke how gretter men shulden ȝyve en∣saumple to clense So E and Q; A has clenese. þe wille of lower men þat ben bineþen hem. And þis lore failiþ to myche þis day, for men mai now take ensaumple of lordship and of coveitise of men þat ben more þan þei, and not of waishing of þer wille. And so þe service of þe Chirche is foule turned up so doun.

Now men shulen speke of Cristis passioun, and se in what The passion of Christ. fourme he suffride, for ech dede þat Crist dide shulde be lore to men. Aftir Joon telliþ how Jesus spak a greet speche on Shere Þursday, and tolde his disciplis a lore of myche witt and of long, and conteyneþ many capitilis in Joones book, as clerkis knowen. Crist wente out, of þat place þat he hadde eten inne in þe citee, to a ȝerd wiþouten þe citee, to be taken wiþouten noise. And so þis streem of Cedron figuriþ Cristis passioun, þat Crist drank for þis tyme, and herfore he reride his heed in hevene. For, as Poul seiþ, Crist for his passioun was hyed, Phil. ii. 9. and named of God þe Fadir. And þe Salm seiþ also, þat Ps. cx. 7. Crist drank of þe stronde in þe weie, þerfore he hiede his heed in hevene, þat is ende of þis weie. And so he wente wiþ his disciplis, to make hem knowe and telle forþ. In þis subarbe was a gardyn, in to which he entride and his disciplis. And Judas, þat trayede Crist, knewe þe place; for Jesus cam ofte þidir wiþ his disciplis. And þis was in þe even-tid evenynge, E., whanne Jesus was wont to preie. Judas cam not aloone, but, he toke a cum∣panye of Romayns and mynystris of bishopis and Phariseis, and cam þidir wiþ lanternes, and broondis, and armes. And so Jesus, knowing alle þingis þat weren to come on him, wente aȝens hem, and seide, Whom seke ȝe? Þei answeriden to him, We seken Jesus of Nazareth. Jesus seiþ to hem, Y am. And Judas þat trayede him stood wiþ hem. And whanne he seide to hem, Y am, þei wenten abak and felden into þe erþe. And eft Crist axide hem, Whom seke ȝe? And þei seiden, Jesus of Nazareth. Jesus answeride to hem, Y have seid to ȝou þat Y am; þerfore, ȝif ȝe seken me, lete þes apostlis go awey: to fulfille þe word þat Crist seide, þat whom þou hast ȝovun me, Y loste not ony of hem, neiþer togidere, ne atwynne. And þanne Symount Petir hadde a swerd, and drew it, and smoot a servaunt of þe bishop, and kitt awey his riȝt eere. And þis servaunt hiȝt Malcus. Herfore Jesus seide to Petir, Putte þi swerd in þe scabard; shal Y not drynk þat passioun þat my fadir haþ ȝovun me?

And here mai Cristene men knowe, þat Crist lovede not for Christ, as man, rejected tem∣poral weapons. to fiȝte, but ȝif he dide so bi his Godhede. He myȝte wel, as Lord of alle, for he made boþe bodi and soule, and knyttyng of hem two togidere, and ȝit he ne myȝte not fiȝte ne slee, but whanne he wiste þat it was just. And siþ alle þes failen to men, how shulden þei fiȝte unbeden of God? And ȝif Crist bi his manheed wolde fiȝte, þere was noon sich a conquerrour, ne fiȝter in so good a maner; for he myȝte þanne sle alle bateilis, wiþouten hurting or harmyng So E; A has of harm. of him; and alle manere of assailing wepene he myȝte have turned in to men hemsilf. And so in spensis, and victorie, and sleyng of men þat weren worþi, Crist myȝte have passid alle conquerours, ȝif he wolde have used þis crafte; but Crist wolde not ensaumple it, but movede ay to charite. And þes men þat fiȝten þus, and moven men for to fiȝte, þei doon as þei silf weren goddis, and speken as blasfemes, and so þei ben opene heretikes, and taken amys Goddis wordis, as bidding of Crist to bie swerdis, and blamyng of Petre for he fauȝt. And beter cause of mannis fiȝting can no man feyne to day; for as Crist mote nedis bi skile be sleyn, so alle þingis muten nedis be, and turne to good of Cristis Chirche, bi ordenance of þe Trinite. And so þes blynde heretikes, þat seien þat Petir shulde not fiȝte here, but preestis shulden fiȝte where þei wolen juge, wanten witt in þis speche. For bi þis So E; om. A. resoun ech man þat turmentide Crist shulde do so for he moste nedis do þus, and Crist muste þus bie mankynde. But excusyng of þes heretykes saveþ not þes Jewis bifore God, siþ nede of comyng of þing stondiþ boþe wiþ good and yvel, and þus þes foolis moten loke ferþere, to knowe a just dede, and so unjust and an unjust, E..

Þe oost of Romaynes, and þe tribune, and mynystris of þe Jewis, Peter's first denial. tooken Jesus and bounden him; and ledden him first to bishop Anna, for he was cosyn of Caiphas, þat was bishop of þat ȝeer. Þe bishopriches weren bouȝt and soold, for coveitise of preestis and Romaynes; and þer termes weren shortere, to make þer wynnyng þickere. And Caiphas was he þat ȝaf a counseil to Jewis, þat it spediþ þat oo man die for þe puple. And Symount Petre suede Jesus, and anoþer disciple, þat was Joon; and þat disciple was knowun to þe bishop, and entride wiþ Jesus in to þe out halle of þe bishop. And Petre stood wiþouten at þe dore, and herfore Joon wente oute, and seide to þe womman þat kepte þe dore, and brouȝt in Petre. And þis hand-maide seide to Petre, Wher þou be of disciplis a disciple, E. of þis man? Petre seide, Y am noon. Men seien þat she axide not Joon þus, for Joon was knowun in þat hous. And howevere men speken here, God wolde þat it were þus; and God mai liȝtli move a man, to take oon and leve anoþer. And servantis and mynistris stoden at þe coolis, and warmyden hem, for it was coold; and Petre stood wip hem, and warmyde him.

And þanne þe bishop axide Jesus of his disciplis, and of his Christ before the high priest. lore. Jesus answeride to him, Y have spoken opynli to þe world, and tauȝt evere in þe synagoge and temple, whidir alle Jewis camen togidir, and in hid Y spak nouȝt. What axist þou me? Axe hem þat herden, what Y have spoken to hem; lo, þei witen what þingis Y seide. And here mai we lerne myche. First, how preestis shulden preche opynli,—for þus dide Crist our alþer maistir, and spak noþing in hidlis biddlis, E., bi shrift of rownyng to men. We mai lerne, over þis, to fede not uncovenable axingis, for it was not tyme now to axe þus Crist of his lore, for þe folk was unable to heere his wordis to þer profit, and þe bishop wolde not trowe Crist, as he wolde not So E; om. A. trowe oþer þat herden. And þus Crist tauȝte þis bishop, by sharpnesse of Cristis swerd, þat he shulde not axe uncovenably questiouns out of þe tyme. And whanne Crist hadde seid þes wordis, oon of þe ministris þat was nyȝ, ȝaf a buffet to Jesus, and seide, Answerist þou þus to þe bishop? Alȝif þis stroke moste nedis be, ȝit it was not ful om. E. medeful, for he was in þe same synne wiþ þe bishop in þes wordis. For wherto shulde he axe Crist a þing þat men wisten wel aboute? And so he synnede in veyn wordis, wiþ þe strook þat he ȝaf Jesus. Jesus answeride to þis ministre, ȝif Y have spoken yvel, bere ȝou witnesse of þe yvel, and ȝif Y have spoken wel, whi smytist þou me? Siþ þat Crist knewe bifore, þat he shulde be smyten for þes wordis, and ȝit he spak hem þus upon resoun, lerne we þis hardynesse of Crist.

And Annas sente Crist bounden to þe bishop Caiphas. Boþe þes two weren bishopis in þis ȝeer þat Crist diede inne. But muse we not wheþir was first bishop, or hadde þe office for þis tyme; but it semiþ þat Annas; and Caiphas was þe elder man.

And Symount Petir stood stille, and warmede him in al þis Peter's second and third denials. tyme. And þe servauntis seiden to Petir, Wher þou be of his disciplis? Petir denyede, and seide, Y am not. Oon of þe bishopis servauntis seide to Petre, his cosyn, whos eere Petre smoot of, Saw Y þee not in þe ȝerd wiþ him? And Petre denyede aȝen, and anoon þe cok crewe. Wite we wel þat Petre synnede ful gre∣vouseli in þis tyme, siþ he falseli denyede his maistir and cowardli to þes servauntis; and ȝit he muste nedis do so, or ellis Crist hadde gabbid bifore. But God forbede þat we trowen þat Crist myȝte gabbe, or þat Petre synnede So E; synne, A. not; but formere synne þat Petre dide, as was his presumptuous pryde, nedide Petre synne to synne þus, E.; but Crist mekide him bi þis synne. But here it semeþ þat þe apostlis varien in þes þree denyyngis of Petre. For Mathew seiþ, þat bifore þe cok crowe, Petre shal denye him þries. Mark seiþ, bifore þe cok crowe twies, Petre is to denye Crist þries. Luk seiþ, þe cok shal not crowe to day, til Petre þries denye for to knowe Crist. Here men seien comunli þat cokkis crowyng is taken on two maneris; first, for alle þe voices togidere þat þe cok makiþ first, and aftirward for ech vois bi him silf, þat þe cok sowneþ at oonys. And so þe cok syngiþ comunly first fyve songis or sixe togidere, and alle þes maken oo cokkis crowyng, as alle þes ben o vois; and sum gospel spekiþ o maner, and sum on anoþer. And sum seien þat Petre denyede onys Crist, bifore ony vois of þe cok, and eft he denyede Crist twies, bifore þe cok hadde crowe twies. And so þes wordis of þe gospel answeren wel to þis witt.

And þanne þei ledden Jesus to Caiphas This mistranslation—'to' in∣stead of 'from' Caiphas,—occurs also in the two Wycliffite versions; yet the reading of the Vulgate—'a Caipha,'—gives no countenance to it. in to þe mut-halle mote balle, E, Q.; Christ brought by the Jews to Pilate. and it was eerli; and þei entriden not into þe mut-halle, for to be not fuylid, but for to ete þer Paske lombe, as þe custome of þe Jewis is. Here men seien comunli, þat Jewis hadden a maner, þat noon alien shulde come to hem, neiþer Heroude ne Pilat, in to siche privy place, for þanne þei shulden be defoulid. And so þes men entriden not in to þis hous, to fle to comune wiþ heþen men, but to ete þer Pask lomb, as þe lawe lymytiþ lymytide, E. hem. And herfore Pilat wente oute to hem, and seide, What acusyng bryngen ȝee aȝen þis man? Þei answeriden, and seiden to him, ȝif þis man were not an yvel doere, we hadde not take him to þee. Þerfore Pilat seide to hem, Take ȝe him ȝou self, and aftir ȝour lawe juge ȝe him. And þanne þe Jewis seiden to him, It is not leveful to us to sle ony man. It is seid comunli þat þe Em∣perour of Rome ordeynede þat Jewis shulden be no jugis, for to sle men bi þer lawe, for þei mysundirstonden mys-undirstoden, E. þer lawe, and slewen men ofte falsely. And to þis entent spaken þe Jewis, to shewe þat þei wolden obeishe here. Þat þe word of Jesus shulde be fillid, telling what deþ he was to die. Crist tolde bifore how he shulde die, and how he shulde be bitrayed to heþene men. And herfore it was nedeful þat þe Jewis ȝaven him to Pilat, for he was an heþene man, and alien fro þe Jewis.

And herfore Pilat wente aȝen in to þis hall, and clepide Jesus, Pilate ques∣tions Christ. and seide to him, Art þou kyng of Jewis? Jesus answeride, Seist þou þis of þi silf, or oþer han seid to þee of me? Pilat answeride, Wher Y am a Jewe? Þi folk and bishopis token þee to me; what hast þou done, to be dampned? as ȝif Pilat wolde seie to Crist, Siþ Y am an alien, and þou art acusid of þi folk, Y take not but of hem whatever Y seie to þee; and þerfore Y wolde wite of þee, what þou hast don, to be dampned. Jesus answeride þan to Pilat, My rewme is not of þis world; ȝif my rewme were of þis world, certis my mynistris wolden strive for me, þat Y shulde not be taken to Jewis; but now my rewme is not here. Bi þis word we shulden wite, þat Crist grauntide þat he was a king, for ellis he hadde spoken in veyn þes wordis to Pilat; but he mente þat he was king of aungels and alle good men; and alle þes weren ful fer fro þe men þat weren here. And Crist bi chaumbring of þes wordis tauȝte men to flee boost. And so Crist denyede here þat he was seculer kyng of Jewis; and so Cristis clerkes shulden shame to be sich lordis bi title of Crist; and þis shulden þe pope knowe, and fle blasfemy of his maistir. And so Pilat seide to Crist, Herfore þou art a kyng? Jesus answeride, Þou seiest þat Y am a kyng; as who seiþ, of my wordis it sueþ þat Y am a kyng, for Y am kyng of hevene and erþe, by many titlis of my riȝt. And here Crist chaumbride his wordis and tauȝte men to flee boost; but þe heþene juge seide soiþ, and telde how heþene men So E; om. A. shulden graunte þis aftir. And þus seiþ Crist, pryvyli, Y am born in þis entent, and Y cam for þis into þis world, for to bere witnesse to treuþe. And so Crist grauntide in general wordis þat he was kyng over al þis world. Ech man þat is of treuþe, heeriþ my vois for sum tyme. And þis seide Crist to teche Pilat to knowe þe treuþe in þis mater. Pilat seide to Crist, What is treuþe? And alȝif Pilat abood not answere, ȝit Crist, shewinge himsilf, tolde to Pilat what is treuþe, siþ Crist in his persone is treuþe, as he witnessiþ bifore.

And whan Pilat hadde seide þis þing, he wente out aȝen to þe Christ deliver∣ed over to be crucified. Jewis, and seide to hem, I fynde no cause in Jesus, to dampne him to deeþ. But it is a custume to ȝou, þat Y leeve oon leve ȝou one, E. in Pask; wole ȝe herfore þat Y leeve to ȝou þe kyng of Jewis, and dampne him not? Þe Jewis calengiden a fredom to have a man ȝovun to hem, for solempnite of þe feeste, þat shulde ellis be doon to þe deþ. Efte þei crieden alle, and seiden, ȝyve not him þis, but Barabas. Barabas was an hardi þeef, þat for manslauȝter was put in prisoun. And þanne toke Pilat Jesus and scourgide him, bifore þe Jewis, so þat þer yvel wille were fillid in þe betyng of Jesus. And knyȝtis 'Knight' is a natural mis∣translation of 'miles' in this place, that being the familiar Latin term in the middle ages, not for a com∣mon soldier, but for a knight or man-at-arms, one holding a knight's fee. foldinge a crowne of þorn, puttiden upon Cristis heed, and cloþiden him in a cloiþ of purpur, þat his blood shulde þe lesse be seen. And þei camen to him, and seiden, Heyl Heil, E. þou Kyng of Jewis; and þei ȝavun him buffatis, after al, for to plese þe Jewis; for þei weren wel hirid of hem, and þei wisten to plese hem þus. And þus þe Jewis weren more to blame þan was Pilat, or þes knyȝtis. Pilat wente out aȝen, and seiþ to hem, Lo, Y bringe him forþ to ȝou, þat ȝe wite þat Y fynde no cause in him. And so Jesus wente out, and baar a crowne of þornes, and cloiþ of purpur. And Pilat seiþ to hem, Lo þe man. But whanne bishopis and mynystris hadden seen Crist, þei crieden, and seiden, Picche Putte, E. him on þe crosse, picche Putte, E. him on þe crosse. Þis was þe mercy þe Jewis hadden on þis meke man for his treuþe. Pilat seide to hem, Tak ȝe him ȝou self, and do ȝe him on þe cross; for Y fynde no cause in him, to dampne him to sich deþ. Þe Jewis answeriden to Pilat, We han a lawe, and after þat lawe he is worþi to die, for he made him Goddis sone.

And whanne Pilat hadde herd þis word, he dredde more, and Pilate again questions Christ, wente aȝen into þat halle, and seide to Jesus, Of whenns art þou? But Jesus ȝaf him noon answere. Þerfore Pilat seide to him, Spekist þou not to me? woost þou not þat Y have power to picche Putte, E. on þe crosse, and to leeve þee? Jesus answeride, Þou shuldist have noo power aȝen me, but ȝif it were ȝovun þee from above. But neiþer God ne emperour ȝaf him power to dampne þus Crist, and so he hadde not from above power to do þus Crist to deþ. And here men taken wiseli, ȝif þei han power of erþeli lordis; neþeles al þis power mut be reulid bi Goddis lawe. Þerfore he þat trayede me to þee haþ more synne, þan þou hast. And here many men traveilen in veyn to excuse Pilat, algatis þat he synnede not in þis dede. But Crist witnessiþ þat he synnede, alȝif þe Jewis synneden more, of more malis, and lesse pite. Soiþ it is þat Pilat hadde many þouȝtis to save Crist, but he lastide not in þes So E; A has þis. þouȝtis, and herfore he synnede myche. And he shulde teche þes worldly men to laste sadde in good purpos, and to drede to folde fro treuþe, as Pilat dide, for an yvel cause. Wheþer þat he assentide here to dampne Jesus, for drede of þe emperour, or to plese So E; A has or plese to. þe Jewis, to make him dwelle longe in his office, to dampne a man aȝens con∣science excusiþ him neiþer to God ne man. And of þe wordis of Pilat may men gedere þat he was gilty, for he seiþ he fyndiþ no cause in Crist to do him þus to deþ: siþ þis is soiþ, and ȝit Pilat dampnede Crist wiþouten cause, it semeþ he dide an opyn wrong bi Goddis lawe and mannis lawe. And so, alȝif Crist was dampned bi colour of lawe cyvyle, ȝit Pilat failide in þis lawe, for he abood not proof þerof. Crist was many weies accusid, but þe moste was heresie; and Pilat cowde not juge þis, siþ þe contrarie was soiþ, and it was nedeful in sich cause to knowe þe soþe and wite his proof. For many putten heresye on oþer bi malis and fals maner. Soþli ech heresie smatchiþ blasfemye, and aȝen 'and aȝen' seems to mean 'and vice versâ.'. And blasfemye mai be done upon þre maners. First, whanne a man ȝyveþ to God þing þat mai not acorde to him, as ȝif men seiden of God þat he were not mer∣ciful, but mercy of men passiþ mercy of God. Anoþer, whanne a man takiþ fro God þing þat mut nede be aproprid to him, as ȝif men seien þat God is not mercyful upon synful men. Þe þridde maner, in ȝyving to man þing þat oonly longiþ to God, as ȝif men forȝyve synne þat is doon aȝens Goddis riȝt. And al manere of heresie smatchiþ summe of þes þree. And so, ȝif men maken lawis not groundid on Goddis lawe, and dampne men as heretikes, for þei done aȝens þes lawes, þes dampneris ben heretikes, for þei wolen be anoþer God. And þus þe pope and his cardinalis smatchen ofte heresie, for þei brennen men as heretikes, for þei maynteynen Goddis lawe.

Joon seiþ þat, Fro þennes forþ souȝte Pilat to delyvere Jesus, and reluctantly delivers him to be crucified. but þe Jewis crieden, and seiden, ȝif þou leevest him þis, þou art not þe emperours frend, for ech man þat makiþ him kyng, aȝen∣seiþ þe emperour. And Pilat, whanne he hadde herd þes wordis, ledde Jesus forþ, and sat for domesman in place þat is seid Lico∣stratos E and the Wycliffite versions agree with A; Q has Litostrotos; the Vulgate, at least in the modern editions, has Lithostrotos; Gr. ., and in Ebrew Golgatha. And it was þe Friday of Pask, as it were þe sixte hour. And Pilat seiþ to þe Jewis, Lo, your kyng. And þei crieden, Take awey, take awey, picche him on þe crosse. Pilat seide to hem, Shal Y pitche ȝour kyng on þe crosse? Þe bishopis answeriden, We han no kyng but þe emperour. Herfore Pilat toke þanne Crist to hem, to putte him on þe cros. And so þis juge, for mannis lordship, dampnede treuþe upon þe tree. And þus bishopis crien to day, leevyng mandementis of God, and ȝyvyng hem to mannis lawe, We han no kyng but þe emperour. For bishopis weren þei þat seiden þes wordis, and so þei seien to day in dede, and seculer jugis assenten wiþ hem, and jugen ofte for þer part.

Þe Jewis tooken Jesus and ledden him out. And Crist, beerynge The Cruci∣fixion. to him a cros, went in to þat place þat is clepid Calvarie, and in Ebrew Golgatha; wher þei putten him on þe crosse, and wiþ him two oþer, þeves, on eiþer side, but in þe myddis Jesus. And Pilat wroot a title, and put it on þe cros; and it was writun on þis maner, Jesus of Nazareth, kyng of Jewis. And þis title redden many of þe Jewis, for þe place where Jesus was don on þe crosse was nyȝ þe citee; and it was writun in Ebrew, Greek, and Latyn; for þes þree men, þat camen to þe feste, myȝten alle rede it and understonde it. But þe bishopis of Jewis seiden to Pilat, Nyle þou wryte, king of Jewis, but þat he seide, Y am king of Jewis. Pilat answeride, Þat Y have writun, I have writun; as who seiþ, þis writing shal stonde, and it is not aȝen þe emperour. And þe knyȝtis, whanne þei hadden pitchid him on þe crosse, token his cloþis, and maden foure partis, to ech knyȝt a part. And þei token Cristis cote, and þis cote was unsewid, woven above altogidere. And þes knyȝtis seiden togidere, Kerve we it not, but make we lottis þerof, to whom it shal falle; þat þe scripture shulde be fulfillid þat seiþ, Þei partiden to hem my cloþis, and on my cloiþ þei castiden lott. And certis þe knyttis knyȝtis, E. diden þes þingis. And herbi it semeþ þat freris gabben falsely upon Crist, þat his cloþis weren so pore, and so cloutid on ech side; for þanne knyȝtis wolden not have parted þes cloþis, ne have lettid to kerve his cote; but it semeþ þat þei weren preshos, al dyvers from abitis now.

And þer stooden about þe crosse of Jesus, his modir, and his Mary and St. John at the foot of the cross. modir modris, E. sistir, Marie Cleophe Cleope, E., and Marie Mawdeleyn. And herfore, whanne Jesus hadde seen his modir, and his disciple stondinge þat he lovede, he seide to his modir, Womman, lo here þi sone. And after he seiþ to Joon his disciple, Lo here þi modir. And fro þat hour took þis disciple Marie into his modir Thus the writer, and also the newer Wycliffite version, translate the 'accepit in sua' of the Vulgate. The older Wycliffite version is better; 'took hire in to his thingis.'. After∣ward Jesus, witinge þat now weren alle þingis ended, þat þe Scripture were endid, he seiþ, Y þirste. And a vessil was putt þere ful of eisil; and þei token a spungeful of eisil; putting it aboute wiþ isope ysope, Q. and profride it to his mouþ. Men seien þat þei token a vessel, and fastnede it on a pole, and filliden it wiþ eisil, and helden it to Cristis mouþ. And whanne Jesus hadde tastid þis eysil, he seide, It is endid; and bowide doun þe heed, and sente out þe spirit. Þes wordis þat Crist haþ spoken here, The death of Christ. holden more witt þan we cunnen telle. But, as Austin seiþ and notiþ here, þis maistir made his cross a chaier S. Aug. In Johan. Evang. Tract. cxix. 'Exemplo suo suos instruxit praeceptor bonus, ut a filiis piis im∣pendatur cura parentibus; tanquam lignum illud ubi erant fixa membra morientis, etiam cathedra fuerit magistri docentis.', and tauȝte, hanging on þe cros, for he hatiþ ydelnesse. Joon telliþ bifore, how Crist answeride to his modir, What is þat to me and þee, womman? for ȝit is not myn oure comen. As who seiþ,—Y have of þee fleish, wherebi Y shal suffre; but ȝit dwelliþ my godhede, bi which Y sende my soule to helle. And þus Crist clepiþ twyes his modir, womman, for gretter cause þan we cunne seie. And Cristen men han noo doute þat ne Joon was verry Maries sone, and þis Marie was his modir; for he seiþ so þat mai not lye.

And so men þat marken þe gospel seien, þat Crist spake The seven last words of Christ. sevene wordis, þe while he hyng on þe cros, to greet witt and mannis profit. First, he preiede for his enemyes, to ensaumple us charite, and preiede his Fadir to forȝyve hem, for þei witen not what þei doon. And no man shal fynde but here þat Crist tauȝte men ever to fiȝte. And þus Crist quenchiþ ire, siþ he forȝaf þus hise enemyes. Anoþer word þat Crist spak here was þat he seide to þat o þeef to þe þeef, E., To day þou shalt be wiþ me in Paradise. And here Crist quenchiþ envie, þat fleeþ þat a mannis neiȝbore take part wiþ him in good, but Crist tauȝte here þe contrarie. Þe þridde word telliþ here, how Crist ȝaf his modir to Joon as virgyn, for to kepe a virgyn; and þus he dampnede lecherie; for lecchours doen no such keping as a good sone doiþ to his modir. Þe fourþe word þat Crist spak here, was when he criede Eloy; and bi þis word he puttide out slouþe, whanne he preiede his God now, and confesside in a manere þat God dide þus for his good. For love of Cristis Chirche God lefte him þus to suffre peyne, but God myȝte not leeve Crist, to helpe him and comfort him. And siþ God lefte Crist in his enemyes hondis, to good of him and his Chirche, what art þou þat grutchist aȝens God, to suffre peyne and flee slouþe? Þe fyveþ fyveþe, E. word is writun here whanne þat Jesus seide, Y þirste. For he þirstide to save mankynde, and herfore he tastide peyne. On þis þirst shulden glotons þenke, and nevere drynke but in mesure, to worshipe þer God and helpe þer soule; and þenke how Crist tastide eisil. And herfore Crist, wiþ his apostlis, tauȝte to suffre peyne for treuþe and for profit of Cristis Chirche, as Poul telliþ in his book. Þe sixte word þat 1 Cor. iv. 9-13. Crist spak was a litil bifore he diede, whanne he seide, Fadir, in to þi hondis I bitake my spirit to kepe. And þus men shulden flee pride, and put al þer trust in God. For oþer stanes þat beren lame men failen, be þei never so proud. Þe sevenþe word þat Crist seiþ here, It is endid,—as it shulde be,—castiþ out averice, and oþer synnes, whanne men holden hem paied of ynowȝ, and seien wiþ Poul, whanne we han fode and hilyng holde we us paied. And þis lore failiþ to averous men, and to many clerkes of þe world. And siþ we chargen mennis testamentis, and Crist mad þis testament solemply solempnely, E. to oure profit, charge we þis for more mede, for oure bileve techiþ us, þat who chargiþ not þes wordis is cursid of God, as a fend to be dampned evere in helle.

And Jewis, for it was vigile of þe Sabot, þat we clepen Good The piercing of the side of Christ. Friday, þat þe bodies shulden not dwelle upon þe Sabot in þe cros, for þat day of Sabot was a greet day, preieden Pilat þat her hipis shulden be broken, and þer bodies taken awey. And so þe knyȝtis camen, and braken þe hipis of þe firste, and so of þe toþir þat was picchid on þe crosse wiþ him. But whanne þei camen to Jesus, and sawen him þanne deed, þei braken not his hipis. But oon of þe knyȝttis openede his sidis syde, E. wiþ a spere, and anoon wente out blood and water. And he þat sawe it bare witnesse, and his wit∣nesse is trewe; and he woot þat he seiþ soiþ, for þat ȝe shulen bileve. Þes þingis weren doon to fulfille holy writt, ȝe shulen not breke a boon of him. And efte anoþer writt seiþ, Þei shulen se him in whom þei picchiden. pitchiden, E..

Here shulen we knowe þat ofte God wole oo cause, and man anoþir. For it semeþ þat þes Jewis wolden be sikir of þes þree, þat þei shulden not flee awey, and herfore þei diden þus. God caste for anoþer eende, for to telle þat his lawe, made of þe Paske lombe, þat þei shulden not breke his boones, figuride þis Lomb of God. And here men noten over þis, þat Cristis The pain of Christ's passion. passioun was þe moste þat myȝte be in ony man, for many causis þat weren in Crist. Cristis wittis weren moost quik, siþ in þe myddil age Crist suffride, and God ordeynede þe joie of Crist not lette þe wittis of his fleish, þat ne þei feeliden fulli þe peynes þat his bodi hadde God ordained that the joy of Christ, as God, in accomplishing the work of redemption, should not prevent his bodily senses from feel∣ing to the full the pain and torment of the cross.. And so þis innocent feelide wel what sorowe þei diden his bodi. Þe cros, þe place, and þe tyme, aggregiden þe peyne of Crist; and unkyndenesse of his kynde, and moost synne of hem þat slowen him. And so þis lomb ȝaf his blood, þat is in þree places of man. And first he ȝaf his blood bi scourging, þat was in þe fleish of Crist; siþ he ȝaf his blood of veynes, in his feet and in his hondis; but last he ȝaf blood of his herte, þat holdiþ moost preshious blood. And þis blood was kept by miracle, and movede whanne Crist was deed, for herte blood springiþ of man as in his moste propre place. And þis blood, wiþ the water, bitokeneþ ful bigging of man, and ful waishing of his synne; but what shulde Crist do more to man?

After þes þingis a knyȝt, Joseph, þat dwellide in Armathie, The descent from the cross. þat was disciple of Jesus, but hid for drede of þe Jewis, preyede So E; A has preieden. Pilat to take awey þe body of Jesus, to do it worschip. And Nichodeme cam also, þat cam first to Jesus bi nyȝt, and brouȝte mirre and aloen alloen, E; alloes, Q. and Wycl. versions. medlid, as it were an hundrid pound. Þes two princis token Jesus bodi, and bounden it wiþ lynnen cloþis wiþ oynementis, to kepe his bodi fro rotyng and oþer harmes, as maner is to Jewis for to birie men. And þes two princis, ȝif God wole, shulen figure helpe of Cristis Chirche, for to defende his lawe aȝens preestis þat ben his enemyes. For now, whanne Crist is deed bi preestis, shulde lordis helpen to quykene his lawe.

Þer was in þe place where Crist was don on þe crosse, a gar∣deyn, The entomb∣ment. and in þat gardyne a newe sepulcre, in þe which no man was put in ȝit. And þere þei puttiden Jesus, for So E; A has fro. þe vigile of Jewis feeste, for þe sepulcre was nyȝ. Þis passioun of Joon telliþ, studied wiþ oþer þre, how þat oure Lord suffride; and noon aȝen seiþ anoþer. And ech part of þis passioun telliþ, bi oþer witt þan þe lettere, how men shulden lyve, and what shal falle boþe in þis world and þe toþir.

ÞIS gospel telliþ what service þes wymmen dide diden, E. to Cristis The visit of the women to the sepulchre. bodi. Matheu telliþ how two Maries,—þe toon was Marie Mawdeleyn, and þe toþir oure Ladies sistir,—þei camen late on þe Sabot, þat was þe Satirday after þat Crist was deed, and þis day shyneþ first of alle þe daies in þe wyke. Þes wymmen after evensong tyme, whanne it was leeve leveful, E. to worche on Sabot, ordeyneden þeir oynementis to anoynte Cristis bodi. And ful eerli on þe Sunday, þat was þe first day of þe weke, þei camen to þe sepulcre, aboute risyng of þe sunne. Þei weren comynge on þe even, and ordeyneden hem oynementis and token þer inne her yn, E. nyȝe þe sepulcre, to be eerly þere at morewen. And we supposen þei rysen ful eerly, aboute mydnyȝt, whanne day bigynneþ.

And lo, þer was maad a greet erþe dene, for þe angel of þe The angel an∣nounces to them the Resurrection. Lord cam doun from hevene and neiȝide neyȝhed, E. þe sepulcre of Crist, and turnede awey þe stoon, and sat þeron. And his loking was as leiȝt, and his cloiþ was white as snowe. And þe angelis face like to Crist, telliþ how þe Lord is dredeful to shrewes, and þe whitenesse of his cloþis telliþ how Crist comfortiþ goode men. And so, for drede of þis aungel, weren þes kepers aferd, and þei weren maad as dede. But þe angel answeride, and seide to þes wymmen, Nyle ȝe drede, for Y woot þat ȝe seken Jesus, þat was picched up on þe crosse. He is not here, for he is risen, as he seide. Come ȝe, and se þe place where þe Lord was puttid. And go ȝe soone, and seie to his disciplis and Petre þat he is risun, and lo, he shal go bifore ȝou in to Galile; þere shal ȝe se him; lo, Y have seid bifore to ȝou.

Muse we not whanne Crist roos, but holde we stable þat he roos upon þe þridde day, þat was Sunday, to bigynne þe dai at mydnyȝt. And so men seien, þat Crist roos a on, E. Sunday in þe morewenynge, and feeride þe knyȝtis þat kepten his grave, þat his apostlis shulde not stele him. But þes knyȝtis tolden to þe citee, how Crist roos out of þe grave, and how þei weren aferd for þe rysyng of Crist, þus quyk, and þe Jewis bihiȝten hem greet money, to feyne þis leesyng of Cristis disciplis, þat þei camen upon þe nyȝt, and stolen his bodi þe while þei slepten. And þes weren princes of preestis, þat feyneden þis leesyng þus on Crist; and þes knyȝtis weren coveitous, and token a greet noumbre of money. But þis rysyng of Crist was knowun in þe citee, and al þe loond. And, if God wole, þes hye preestis Application to the present time. shulen not stoppe oþer trewe men, by ȝyvyng of þer money, and of greet benefices, for to telle not Cristis lyf ne his lawe, þat ben aȝens hem. For treuþe mut algatis be known, however false men hiden it.

ÞIS gospel telliþ how Crist apperide on Paske dai to two Christ's ap∣pearing to the two disciples that went to Emmaus. disciplis. For he apperide ten tymes bifore he styede into hevene, and þis, wiþ om. E. witnesse of knyȝtis, sufficide to prove þat he was risun. Crist apperide fyve tymes upon þat Sunday þat he roos, and oones to þes two disciplis, in the form þat Luk telliþ. Two of Cristis disciplis wenten on þis Sunday to a castil þat was clepid Emaus, aboute six myle fro Jerusalem. And þes two spaken togidere of alle þes þingis þat weren fallen. And it was don, while þei fabliden, and souȝten bitwixe hem two, þe same Jesus cam nyȝ, and wente So in E; A om. wiþ hem. And here foolis arguen comunly, þat it is leveful to telle fablis, for þus diden þes two disciplis, after þat Crist was risun to liif From misunderstanding the 'fabularentur' of the Vulgate, (Gr. ), Wyclif has raised a difficulty which has no real existence. The Wycl. Versions, instead of 'fabliden,' rightly render, 'talkiden.'. But graunte we first to þes foolis, þat whanne men speken fablis þei fablen in þer speche, and whanne þei fablen þei speken fablis; and þus þes two disciplis of Crist fabliden as þei shulden not, as apostlis synneden ofte, after þat Crist was risun to liif; but God forbede þat herfore Cristene men have leve to synne. But sum men seien þat fablyng is taken on two maneris; first, for speche of mannis dede þat is unknowun to oþer men, þat sum men graunten and sum men denyen, for uncerteynte of þe dede; or fable is to speke fablis ydely, as many doon, and þis is algatis yvel; siþ Crist seiþ in þe gospel, þat of ech ydil word þat men speken, shulen þei rekene at þe day of dome. Þes disciplis spaken of bileve, but God woot wher þei synneden.

But þer iȝen weren holden, þat þei knewen not Jesus. And Crist seide to hem, Which ben þes wordis þat ȝe speken togidere wandring, and ben sorewful? And oon answeride, þat hiȝt Cleophas, and seide to him, Art þou aloon a pilgrym in Jerusalem, and hast þou not knowun what þingis han ben done in þat citee þes daies? As who seiþ, no pilgrym in Jerusalem shulde unknowe So E; A has unknowun. þis; ȝhe, ȝif a pilgrym were him aloone, for comune speche þat was of Crist. And Crist seide to þes disciplis, What þingis? And þei seiden, Of Jesus of Naȝareth, þat was a man prophete, myȝti in werk and word bifore God and al þe puple; and how þe hierste hyest, E. preestis and oure princis bitraieden him, and dampneden him to þe deþ, and picchiden him on þe cros. But we hopiden þat he was for to bie Israel; and now, upon alle þes þingis, to day is þe þridde day þat þes þingis weren done. But and summe wym∣men of ouris maden us aferd, þe which bifore þe liȝt weren at þe sepulcre; and þei founden not his bodi, and camen, and seiden us þat þei seen a siȝt of aungels, þat seyn þat Crist liveþ. And summe of ouris wenten to þe sepulcre, and founden so as þe wymmen seiden, but þei founden not him. And Crist seide to hem, O foolis, and slow of herte to bileve in alle þingis þat þe prophetis han spoken. Wher it bihovede not Crist suffre þus, and so entren into his glorie?

And bi þis gospel taken many, þat þes disciplis failiden in The sin and folly of the two disciples. bileve, not al oonli for þei fabliden of þingis þat þei shulden wel bileve, but for þei hopiden sich þing þe which þei shulde bileve; and speciali for Crist clepide hem foolis and slowe for to trowe, and Crist mai not reprove men, but whanne þei don amys. And þus, as Petir synnede aftir sendyng of þe Hooli Goost, so þes disciplis synneden in riȝt trowyng of bileve. And þus shulden þes foolis shame to ȝyve hem to siche fablis, for þes disciplis fabliden So E; A has febliden. in þing þat þei shulden bileve.

And Jesus bigan at Moises, and alle prophetis þat toolden of him, and expownede unto hem in alle scripturis þat weren of him. And þei camen nyȝ to þe castil whidir þei wenten, þat was a wallid toun, and Crist feynede him to go ferþere, and þis was soiþ þat Crist wente ferþere. And þei constreyneden him, and seiden, Sire, dwelle wiþ us, for it is even, and now þe dai is turned to nyȝt. And Jesus entride in wiþ hem, and it was doon, þe while he eet wiþ hem, he tok breed, and blesside it, and brac brake, E. it, and dresside it to hem. It semeþ þat Austyn seiþ þat þis breed was Cristis bodi, as he sacride bifore The reference may perhaps be to the following passage from the treatise of St. Augustine, De Con∣sensu Evangelistarum; where he says, commenting on the story of Emmaus: 'A Christo est facta per∣missio usque ad sacramentum panis, ut, unitate corporis ejus participatâ, removeri intelligatur impedimentum inimici, ut Christus possit agnosci.' And anoon weren þer yȝen opened, and þei knewen him, and he vanishide fro þer yȝen. And þei seiden þanne togidere, Wa not oure herte brennynge in us þe while Crist spak to us in þe wey, and openede to us hooli wrytingis?

And þei rysyng in þe same oure wenten aȝen into Jerusalem, and Testimonies to the resur∣rection. þei founden enlevene apostlis gederid togidere, and hem þat weren wiþ hem. And þei seiden, Þe Lord is risen verely, and he apperide to Symount Petre. And þes two disciplis telden of þo þingis þat felden in þe wey, and how þei knewen him in brekyng of breed. Men seien how þe gospel telliþ, how Crist apperide speciali to Petre; not oonli for Petre was capteyn, and was beden to con∣ferme his breþeren, but algatis for þis cause, for Petre synnede many weies in dennynge of Crist, and þus he was nyȝ dispeir, and þerfore Petre hadde moost nede to be confortid bi talis of Crist. And so men seien, bi greet evydence, þat Petre among alle oþer apostlis was moost meke and moost servisable, and moost pore in wille and liif. And herfore Petre was ordeyned of God to be capteyn of hem alle, but not for to be heed of hem evene wiþ Crist þat was his maistir, for certis þei weren alle felowis, and licly Petre mekerst mekest, E. of alle.

JOON telliþ in þis gospel how Jesus shewide him to his dis∣ciplis, Christ appearing to his disciples at the lake of Tiberias. after þe tyme þat he was risen. Jesus shewide him þus at þe watir of Tiberiadis. And þer weren togidere at þis shewing seven disciplis of Crist;—Symount Petre, and Thomas, þat is clepid Didimus, and Nathanael, þat was of a toun of Galile, and James and Joon, Zebedees sones, and two oþir of Cristis disciplis. Symount Petre seiþ to hem, Y go for to fishe. Þei seyn to him, And we comen wiþ þee. And þei wenten out, and stieden into a ship, and þat nyȝt þei token nouȝt. And whanne þe morewenyng was maad, Jesus stood in þe brynke; neþeles þe disciplis knewen not þanne þat it was Jesus. Þerfore Jesus seiþ to hem, Children, han ȝe ony sowvel sowel, E.? þat is, mete to make potage, and to medle among potage. Þei answeriden to Crist, Nay. Crist seide to hem, Sende ȝe þe net on þe riȝt side of ȝour rowyng, and ȝe shulen fynde. And þanne þei castiden þer nett, and þei myȝten not drawe it for multitude of fishis. And þanne seid þat disciple þat Jesus lovede unto Petre, It is þe Lord; as ȝif Joon wolde seie to Petre, Þis man is Jesus þat stondiþ ȝendre ȝende, E. on þe banke. Symount Petre, whanne he hadde herd þat þis man was þe Lord Jesus, he girde him in a cote,—for he was bifore nakid,—and puttide him into þe water for to come þus to Crist. But oþer disciplis comen bi þe boot, for þei weren not fer fro þe lond, but as it were two hundrid cubitis, drawyng þe nett of fishe.

And as þei camen doun to þe lond, þei sawen hoot coolis put, and fishe put on hem, and eke þei sawen a loof. And Jesus seide to hem, Bryng of þe fishes þat ȝe han take now. Symount Petre wente up to þe lond, and drowȝ þe nett in to þe lond, ful of grete fishes, an hundrid and fifty and þree; and ȝit, while þei weren so many, þe nett was not broken wiþ hem. Jesus seiþ to hem, Come ȝe and ete. And noon of the men þat eeten dursten axe him, What art þou, for þei wisten þat he was þe Lord. And Jesus cam, and ȝaf hem breed, and fishe also. And þis þridde tyme was Jesus shewid to his disciplis, fro þat he was risen fro deed.

Here men noten many wordis; for þis gospel is ful of witt. First, how Petre wente aȝen to fishing, but Mathew not to his tolrie tollerie, E.; for þe firste craft is leveful, and þe toþer nediþ to synne. And men supposen þat Petre hadde of borowyng boþe boot and nett, and þes disciplis camen togidere, and hadde werk and fish in commune. But þes two fishingis of Petre figuren two Some fish break through the net and some are brought to land. manere of men þat ben convertid unto Crist. Summe breken þe nett, and turnen to þe water, and aftirward ben dampned in helle; and þes ben figurid bi Petris fishing, þat was bifore þat Crist suffride. And þus telliþ þe gospel, þat Petre fishide til þe nett brak, bifore þat Crist was deed; but þis fishing figuriþ men þat shulen laste to blis, and þes men mai not breke þe nett, alȝif þei ben many and grete. For þei comen to þe lond of liif, and breken not þus Goddis heestis. And þus, for Crist was in blis, and was passid his weye in erþe, þerfore he stood on þe lond, and neiþer rowide, ne wente on þe water. And ȝit he myȝte, ȝif he had wold, gon have gone, E. on þe water, as he dide before; but he figuride þat he was comen to stablenesse of þe lond of liif. þis noumbre of fishis þat here weren taken, bitokeneþ þe noumbre of seintis þat ben blessid in þe Trinite, for þree partis of þer werkes. And so þes þre fifti fishis ben alle þes seintis in hevene, resting in þer jubile for þe werkis þat þei hadden doon; and þes þree odde fishis bitokenen þe Trinite, þat is oon in oo om. E. kynde, and stabliþ alle seintis in hevene. Þes hoote coolis wiþ þis fishe, is þe noumbre of hooly aungels, þat brennen in love of God, and feden oþer, and ben fed. And herfore axide Crist bifore, wher þei hadden ony þing to ete, to figure þis feste in hevene, where seintis feden and ben fed.

ÞIS gospel telliþ how Crist apperide to Marie Mawdeleyn. Christ risen appears to Mary Mag∣dalene, For Crist wolde þat womman kynde hadde þis privylegie to fore man, þat he shewide him aftir his deþ raþer to womman þan to man. For wymmen ben freel as water, and taken souner printe of bileve. Joon telliþ how þis Marie at þe sepulcre stood wiþouten, wepyng. And licly she wente bifore wiþinne, and wantide Cristis bodi; but her brennyng in love nedide hir to abide more. And while þis Marie wepte þus, she bowide and lokide into þe tombe; for hoot love makiþ many lokingis to þat þing þat it loveþ. And she saw two aungels sittinge in white, one at þe heed, anoþer at þe feet, wher þe bodi of Jesus was put. Þe aungels seyn to her, Womman, what wepist þou? She seiþ to hem, For þei han taken awey my Lord, and Y not where þei han doon him. Whanne she hadde seid þes wordis, she turnede abac fro þe sepulcre, and she saw Jesus stondinge, and she wiste not þat it was Jesus. Jesus seide to Magdaleyn, Womman, what wepist þou? whom sekist þou? She, gessinge þat he was a gardyner, seide to him, Sire, ȝif þou hast taken him awey, telle me where þou hast put him, and Y shal take him þennes, and þus he shal not be chargious to þis gardyn. Jesus seiþ to hir, Maria. And so she knewe bi vois and name þat þis persone was Jesus, and she was turned, and seide to him, Rabony, þat is to seie, Maistir. And it semeþ þat she wolde have kist Cristis feet as bifore. Jesus seiþ to hir, Nyle þou touche me, for ȝit Y have not steied to my fadir.

Marie lovede here fleishli Crist; and he was not steyed in her the reason why he will not let himself be touched by her. herte as a bodi glorified, as he shal be after assencioun. And bifore þis ascencioun shal he not be fleishly tretid, for bi his ascensioun his body shal be goostly knowun, and not bi sich fleishly kissyng as Marie wolde have kissid Crist. Þerfore go þou to my breþeren, and seie to hem, Y steie to my fadir and to ȝour fadir, to my God and to ȝour God. Here Crist spak homely bi his manheed as he shulde, for þe Trinite is þus his fadir, and he haþ a God as we han. And þus he shewide his broþerheed, and telliþ þat þei shulen aftir be blessid. And herfore cam Marie Mawdeleyn, and tolde to disciplis þat she sawe þe Lord, and þes þingis seide he to hir.

MATHEW telliþ how Crist apperide in Galile to his disciplis. Christ gives mission to his apostles to teach and bap∣tize all nations, Enleven disciplis wenten into Galile, into an hil where Jesus or∣deynede hem. And þei seynge him loutiden him, but summe doutiden. And bisie we us not here, wher þes enlevene disciplis weren apostlis, or what þing þei doutiden here, siþ Thomas, ferrest fro bileeve, trowide bifore þat Crist was risun. Wel we witen þat men mai doute where þis be Crist, and ȝit bileve þat Crist is risun fro dede, alȝif we witen not which is he.

And Jesus cam nyȝ, and spake to hem, and seide, Al power is after assuring them of his power. ȝovun to me in hevene and in erþe So rightly E; A excludes the whole sentence from the quotation.. It semeþ to sum men þat þes wordis weren seid of þe manheed of Crist, and þat he haþ, after his up-risyng, a maner of power, boþe hevenli and erþeli, boþe in doweris of his bodi, and in worching of his Chirche. For Crist mut nede abide his tyme to worche, boþe in hevene and in erþe. And strive we not aboute þis word, þat þe same power of his manheed myȝte now have worchid þus and now þus, aftir þat his tyme axiþ. Wel we witen as oure bileve, þat Crist haþ al sich power; and þes wordis weren wel seide here, to þat witt þat God meneþ.

Whanne Chist haþ confortid his disciplis of his power þat he haþ, he enjoyneþ hem an office to alarge his Chirche here. Þerfore go ȝe, seiþ Crist, and teche ȝe alle heþene men, and cristene ȝe hem in þe name of þe Fadir, of þe Sone, and of þe Holi Goost. And teche ȝe hem to kepe alle þingis, whatever Y have beden ȝou; and lo, Y am wiþ ȝou in alle daies, to þe end of þe world. Here mai we see how Crist worchiþ dyversely, for dyverse tymes; for sum tyme he biddiþ his apostlis go not out into þe heþen mennis weye, and here he biddiþ þat þei shulen go and teche alle manere of heþene men. But wel we witen þat þes wordis reversen no þing hemsilf; for, as clerkis seyn, contradiccioun is of þe same þing in þe same tyme; as, now spekiþ a man to me, and now he is stille and fer fro me. Sum men seien, þat Crist bad men go not out into þis weye, for he wolde þat þei pas∣siden not resoun, ne token þe wey of heþene men. And þus Crist wolde þat his Chirche growede fro a litil flok to many flok folc, E; and this seems rather the best reading.; and first he wolde þat it were litil, and siþ more, as skil was.

Men musen aftir, how apostlis cristeden cristenyden, E. men in þe name The form of words in baptism. of Crist, siþ Crist telliþ here þe fourme to cristen, in þe name of þe Trinite. But here seien wise men, þat neiþer Crist, ne his apostlis, chargiden not siche wordis so myche as þei diden vertues and dedes. And so, to maken Crist more knowun, þe apostlis baptisiden wel in þis word; and þei hadden lore of God to do as þei shulden, for dyverse tymes. But men douten ferþere-more, how Cristis manheed mai be til domesday bi al þis world, siþ he is oonly now in heven. But here men seyn comunli, þat Crist is everywhere bi his Godhede, and bi man∣heed wiþ his apostlis and her suters, til domesday. And þis is gret confort to hem, to be stable in þer dedis; for þis office þat Crist haþ ȝovun hem myȝte not ellis be performyd. Lord! siþ an erþeli kyng is boþe bi vertue and power bi alle places of his rewme, more shulde þis acorde to Crist. Crist haþ many maners of being in his rewme, as clerkis knowen. And so algatis þis is soþ, þat unto þe daie of dome he is wiþ ech part of his Chirche, on oo maner or on oþer.

ÞIS gospel of Joon telliþ how Marie Mawdeleyn was afrayed Mary Magda∣lene, Peter, and John, con∣vinced of the resurrection. in sekinge of Jesus bodi, and how Petre and Joon diden. Þe firste day after þe Sabot, þat was on þe Sunday, cam Marie Mawdeleyn to þe sepulcre eerly, þe while it was derk. And she saw þe stoon taken awey fro þe sepulcre. Herfore she ran, and cam to Symount Petre, and to þat disciple þat Jesus lovede, and seiþ to hem, Þei han taken my Lord fro þe sepulcre, and Y not wher þei han don him. And herfore Petre and Joon wenten out, and camen to þe sepulcre. And þes two runnen togidere, and Joon ran bifore Petre, and cam bifore to þe sepulcre. And whanne he hadde bowid him, he saw lynnen cloþis of Crist leide aside, but he entride not. But Symount Petir cam after him, and entride in to þe sepulcre, and sawe þes lynnen cloþis leid biside, and þe sudarie þat was on Cristis heed, not put wiþ þe lynnen cloþis, but bi itsilf wlappid in o place. Þanne entride Joon in to þe sepulcre, and saw, and bileevede. For ȝit þei knewen not hooli writt, þat Crist muste rise fro deed.

Here men seien comunli þat Joon figuride þe synagoge, and Peter repre∣sents the belief of the Gentiles. John that of the Jews. Petre þe heþene men þat camen after to bileve. But Joon wolde not entre in þe tumbe for Jewes, for a litil part camen in to bileve of Crist, and þe more stood wiþouten. Petre entride wiþ heþene folk, and saw how þe lynnen cloiþ was departid fro sudarie of Crist; and ech of þes was in his place. Þis bi∣tokeneþ þat dignite and of, E. prelacie is severid now fro traveile in Chirche, and fewe ben þat taken þe traveile, but worship of þis lynnen cloiþ many taken wiþ greet wille. And so Joon stondiþ wiþouten, and fleeþ to take þis sudarie.

ÞIS gospel of Mark telliþ how þat Crist roos to liif. Mark The unbelief of many in the resurrection. seiþ þat, Jesus, risynge eerly þe firste Sunday after þe Sabot, þat is, þe firste day of þe weke, þat comeþ after Pask day, apperide first to Marie Mawdeleyn, of whom he caste oute seven fendis; and in her weren sevene synnes, and answeringe sevene fendis. Þis Marie, goinge, tolde to hem þat weren wiþ Jesus, morenynge moornynge, E. and wepyng; for she tolde to apostlis, and oþer wymmen þat weren wiþ her. And þei, heerynge þat Crist lyvede, and was seyn of hir, trowiden not. And after þes þis, E. was Crist shewid to two of þes disciplis walking to a toun a litil from Jerusalem, but in anoþer liknesse; and þei wenten forþ, and tolden to oþer. Here men tellen and corden So E; A has recorden. þes gospelis; þat Marie Mawdeleyn cam ful eerli to þe sepulcre, and wente aȝen, and cam aȝen wiþ oþer wymmen. For love þat languiship traveilip faste aboute þe þing þat is loved.

ÞIS gospel telliþ how Crist tauȝte Joones disciplis bifore Christ defends his disciples for not fasting. Cristis deþ. Mathew seiþ, þat Joones disciplis camen to Jesus, and axiden þis questioun, Whi we and Pharisees fasten ofte, but þi disciplis fasten not? And Jesus seide to hem, Wher children of þe spouse may moorne, as longe as þe spouse is wiþ hem? But þer shulen come daies, whanne þe spouse shal be taken from hem, and þanne þei shulen faste. For no man puttiþ a clout of a strong cloiþ into an oold cloiþ, for it shal take awey þe fulnesse of þe newe cloiþ, and þer is maad a wers brekyng. And men putten So E; A has ine puttiþ. not newe wyn into oold botelis; ellis þe botelis ben broken, and þe wyn is shed, and þe botelis perishen; but þei senden newe wyn into newe botelis, and boþe ben kept.

It semeþ þat Crist wolde meene bi þes two licnessis, þat boþe Interpretation. disciplis of Joon and disciplis of Phariseis weren good in þer tyme, but þer tyme is passid; but disciplis of Crist ben stronge as a newe garnement, þat shulde evermore laste, wiþouten ony cloutyng. And God wolde þat þes newe ordris studieden in þis mater. Þe secounde ensample of Crist turneþ to þe same witt. For Cristis disciplis ben newe botelis made of him; and newe lawe is newe wyn, þat Crist haþ ȝetid ȝettis, E. in þer hertis. And oþer ceremonyes shulen not lette hem to worche werkes of God, as þes newe ordres letten to worche after þe gospel. And þus þes newe hoolis, þat ben maad in oold botelis, letten profit of þe Chirche bi olde and newe cloutid cloutyng, E. togidere.

ÞIS gospel telliþ how Jewis and disciplis of Joon strooven, John bears witness that Christ must increase and he must decrease. and how Joon baar witnesse of Crist, þat he is hyere þan þei boþe. Joon telliþ þat, a question was maad of Joones disciplis of purificacioun, þat men hadden of baptim baptyme, E.. Joon baptiside, and Crist baptiside; and þei stroven which of hem was beter. And Joones disciplis camen to him and seiden, Maistir, he þat was wiþ þee biȝonde þe water of Joordan, to whom þou barist wit∣nesse, lo, he baptisiþ, and alle comen to him. Baptiste an∣sweride, and seide, A man mai not take ouȝt, but ȝif it be ȝovun him from hevene. Ȝe ȝou silf beren me witnesse, þat Y seide ȝou, þat Y am not Crist, but þat Y am sent bifore him. He þat haþ a spouse is an housebonde; and þe frend of þe house∣bonde, þat stondiþ and heeriþ him, joieþ bi joie for þe vois of þe housebonde. Joon wolde meene bi þes wordis, þat Crist is more worshipful þan he; for Crist is an housebonde, and al hooli Chirche his spouse; and Joon is but a frend to þis housebonde, and a membre of þis spouse. And so Joon haþ moche joie boþe in bodi and in soule, whanne he heeriþ Cristis vois, þat is þe housebonde So E; hose-bonde, A. of holi Chirche. And ȝif a spouse do a wor∣ship to her housebonde, for he is beter, myche more þe Chirche and her membris shulden do worship to Crist. And þis in þis, E. my joie is fulfillid. He mut wex, and Y mut wanese vanyscben, E.. And so Joones fame muste wexe for a tyme, and Cristis be hid; and after þe fame of Crist muste creese, and þe fame of Joon wexe lasse. For Joon was ordeyned for þis eende, to bringe in þe name of Crist; and whanne he haþ do þis office, he muste ceesse of þis maistirship. For as bristil bristel, E. bryngiþ in þe þreed, and knyttiþ not þe leþer wiþinne, so Joones penaunce brouȝte Crist in, but Joon is not þe grace þat knittiþ. He þat comeþ from above is above alle; he þat is of þe erþe spekiþ of þe erþe So in E; the words He þ;at comeþ—erþe are excluded from the quotation in A.; he þat is comen from hevene is above alle. And þat þing þat he haþ seen and herd, he witnessiþ, and no man, to regarde, takiþ witnesse of him. But he þat takiþ his witnesse, haþ marked þat God is trewe. It semeþ þat Joon wolde seie, þat Crist is boþe God and man, and þus he cam from hevene, and he leeveþ not to be in hevene, alȝif he toke mannis kynde, and is maad lesse þan angelis. And þus men ben myche to blame, þat trowen not to Cristis word. For he whom God haþ þus sent, spekiþ wordis of God; but what man of bileve wolde not trowe to Goddis wordis? And so many ben out of bileve þis day in þe Chirche, for þei trowen to sensible wordis, and oþer signes þat men maken, but unsensible wordis of Goddis Sone, þat mai not passe, þei trowen litil or nouȝt, but putten þes wordis bihynde. And þis is an untreuþe aȝen þe firste commaundement.

For not in mesure ȝyveþ God spirit. For God ȝyveþ þe Hooli The grace of God without measure, un∣like the ab∣solution of ecclesiastics. Goost, þat is wiþouten mesure myche; and hise ȝiftis ben not mesurid bi man, alȝif symonyens mesuren þer grace, and ȝyven pleyner plener, E. absolucion, and more suffragies for more money The indulgences of which the friars had the distribution carried with them the plenary or partial absolution of sin, so far as the tem∣poral punishment due to it was con∣cerned, to the persons obtaining them. But the same indulgences might also be applied per modum suffragii. 'Suffragium,' as explained by Ferraris and one of his later editors in his useful Bibliotheca, is the spiritual aid which one believer affords to another for the sake of obtaining from God a remission of the temporal punishment due to sin. It was in this form that indulgences were applied for the benefit of the dead. For 'Indulgentiae non con∣ceduntur mortuis per modum judicii et absolutionis, quia Ecclesia exercere judicium nequit in illos, qui suae jurisdictioni non subjacent, ut sunt mortui: istis itaque conceduntur þer modum suffragii.' Wyclif means that the friars taught the people, that the more money they gave them for pious, or ostensibly pious, objects, the more indulgences they gained, applicable by way of suffrage to the spiritual benefit of their friends and relatives, whether living or dead. But siþen þes ben nawfragies, wel is him þat bieþ not. For Joon seiþ here, þat no man mai take ouȝt but of God; and siþ þes prelatis ben of erþe, þei speken of erþe, and ofte fals. Þe fadir loveþ þe sone, siþ he is þe same God, and ȝaf alle þingis in his power, as alle þingis ben Cristis So E; A includes the clause in the quotation.. He þat bileveþ in þe sone, haþ liif þat aye shal laste; and he þat is unbileveful to þe sone, shal not se þe blis of hevene, but Goddis ire dwelliþ upon him So in E; the words He—him are excluded from the quotation in A.. And siþ þes wordis of Baptist, put biside wordis of popis, ben so contrarie togidere, þei moten have contrarie endis. But ȝit Baptist was more to God þan alle þes popis þat speken þus.

ÞIS gospel of Jon telliþ how Crist seiþ Baptistis sentence, and Christ the light of the world. for what ende he cam doun, and he om. E. profitiþ to his Chirche. For þis turtil discordiþ not from oþere foulis of hevene, but bi lownesse and meekenesse he singiþ wel undir hem. I liȝt, seiþ Crist, cam into þe world, þat ech man þat trowiþ þerinne dwelle not in derknesse. Crist is liȝt bi his Godheed þat noon here mai dwelle wiþ; but þis liȝt is sumwhat shadewid bi þe manheed þat he haþ takun. And so þe ende wherfore Crist is man, is pro∣fitable to his Chirche, siþ men han bi Crist grace to trowe in him, boþe God and man. First, men mai se his manheed, and bileve þat boþe it and his Godhed ben o persoone of God, and lyve after lore of þis persone. And so þis liȝt haþ out of men derknesse of synne, þat ellis wolde shende hem. And as many men in umbre seen betere þan men in greet liȝt, so meke men in þis liȝt seen betere þan men in worldli lyȝt. For men þat seen þis liȝt of heven moten nedis be lowe, and se it in umbre. And þus it semeþ þat many prelatis, for þei ben hye in þer siȝt, for þei trowen not in Crist, ben blynde bi glorie of þis world.

And ȝif ony man heere my wordis, and kepe hem not, I juge him His word shall judge mankind at the last day. not; for Y cam not to juge þe world, but for to save þe world. Here Crist takiþ jugement for riȝt jugyng to peyne, and spekiþ of his manheed for tyme þat he wandriþ here. For as Crist, bi his Godhede, jugiþ even wiþ þe Fadir, so bi his manhede he jugiþ at þe dai of dome. He þat despisiþ me, and takiþ not my wordis, haþ a juge þat jugiþ him, for þe word þat Y have spoken shal juge him in þe laste day. And þis word is in beyng So E; A has biying. That is, essentially. þe blessid God in Trinite. For Y have not spoken of myself, but þe fadir þat sente So E; sende, A. me, he ȝaf me a mandement, what Y shal seie, and what Y shal speke. For Crist myȝte not, bi his manheed, neiþer erre in þouȝt ne in speche; for he muste nedis seie in his soule þat þat his Fadir bad him seie. And So E; A ex∣cludes from the quotation. Y woot þat þe fadris mandement is liif everlastinge, and þerfore þingis þat Y speke, I speke so as my fadir seide to me. And hereinne shulde ech man sue Crist, to speke and do þat God biddiþ; and ȝif he be con∣trarie herto, he synneþ, difformed defourmyd, E. fro Cristis wille. And so al þat God bad Abraham shulde he do, and dide myche; but God bad him not sle his sone, but offre him; and so he dide. And þus in þingis þat ben to do, shulde man speke and do mekely, evere redy for to do what ever God wole þat he do. But ȝif God wole þat he do not þis for þis tyme, ȝit God wold þat he do it, ȝif he shulde, for anoþer tyme, do þis after Goddis wille.

ÞIS gospel telliþ bi opyn resoun how þat Crist mut love his The efficacy of instant prayer. children. Luk telliþ how Jesus seide to his disciplis þis en∣sample; Which of ȝou shal have a frend, and shal ȝo to him at mydnyȝt, and shal seie to him, Frend, lene þou me þre loves, for my frend is comun out of þe weye to me, and I have not mete þat I shal putte bifore him. And he wiþynne answeringe seie, Nyle þou be hevy to me, now þe dore is shitt, and my children ben in bedde wiþ me; I may not rise and ȝyve to þe. And if he laste knockinge, I seie to ȝou, alȝif he shal not ȝyve him and rise, for þat þat he is his frend, neþeles for his shrewidnesse, and noye þat þe frend makiþ him, he shal rise and ȝyve him looves, as manye as him nediþ, siþ he shulde have more anoye to dwelle stille in his bed. And I seie to ȝou, seiþ Crist, Axe ȝe, and it shal be ȝovun to ȝou; seke ȝe, and ȝe shal fynde; knocke ȝe, and it shal be openyd to ȝou. For ech man þat axiþ takiþ, and he þat sekiþ fyndiþ, and it shal be opened to him þat knockiþ. For which of ȝou axiþ his fadir breed, and wher he shal ȝyve him a stoon? Or if he axe a fiȝsh fische, E. wher he shal ȝyve him an eddir for þe fiȝsh? Or if he axe an ey, wher he shal dresse him a scorpioun? Þerfor if ȝe, siþ ȝe be yvele, kunnen ȝyve goode ȝiftis to ȝoure sones, how moche more ȝoure fadir of hevene shal ȝyve a good spirit to men þat axen him. For God is more lovynge, more merciful, and more fre to ȝyve hise sones, þan men may be to ȝyve her children any goodis.

It is seid comunli þat mannys frend comynge from þe weie, Interpretation of the gospel. is mannys spirit þat is wageringe walkynge, E. aboute desiir of worldli þingis. But whanne þis spirit seeþ bi resoun þat þis is bisynesse and no profit, þanne it turneþ aȝen to þe man, and axiþ him foode medeful to him. Þis man comeþ at mydnyȝt to God, þat axiþ him in derknesse of synne, bifore he be purgid of lustful willis þat he haþ had in þe world. For clerkis seyn, þat where mannys spirit is, þere he is, siþ he is þat spirit; and filosofris seien over, þat mannys spirit is where evere his affecioun is. And þus seiþ Poul þat his conversacioun is in hevene, as ouren shulde be. Þes children ben in þe bed wiþ man, þat ben in reste of hevene wiþ God, and may not ryse and disserve to man, as prelatis þat serven here to þer breþeren. Þis lastinge knocking is purging of man þat haþ lyved synfully; þis improbite to þis purpos is just tariyng of God, to ȝyve to man þat is unable þingis pro∣fitable to him. Þes þre loovys ben þre knowingis þat man haþ of þe Trinyte; as ech knowing of an article of bileeve is clepid a loof.

And þus þat man of þe world ȝyveþ a stoon instide in steede, E. of breed, þat instide of articlis of þe trouþe ȝyveþ doctrinal conclusiouns; þei ben stable in truþe everlastinge, but þei feden not mannys soule. He ȝyveþ a serpent to mannys soule instide of a fiȝsh, þat ȝyveþ bisi werkes of þe world þat venemyn men as an eddre. And so fiȝshis ben medeful werkis, for to gete þe blisse of hevene; and serpentis ben bisie werkis, to gete here worldli welfare. Þat man ȝyveþ a scorpioun in þe stide of an ey, þat ȝyveþ worldli frendship or love for love or frendship in God. For such worldli frendship mote stynge a man at þe laste, but love in Crist lastiþ evere, til þat it haþ brouȝt a man to blis. And þus, if we taken good hede, worldli frendis serven þus men, bitwixe whom þei seien is frendship and love, for þer jugement is blynd.

And þus þe popis, and oþer prelatis, ȝyven ofte to þer fleishli Application to the hierarchy. frendis, stoonys, eddris, and scorpiouns, instide of þingis þat shulden fede þer soulis. For popis lawis ben harde as stoones, and hie prelacies ben eddris, and poweris or privyleges ben scorpiouns to mannys soule. And, for þis passiþ charite, and is not samplid in love of Crist, þerfor it bringiþ yn dampnyng, boþe to þe o part and to þe toþer. And in þis blyndnesse traveilen þei, þat hyren hem proctouris to þe pope, to gete hem suche stoonys or eddris or scorpiouns, to fede hem here. But where is more foly in þe world, þan þus to hyre men to do hem harm? And such procuracie is synful and yvele takun.

Dyverse men speken dyversly herein, expownynge of þis What things we ought to ask of God. gospel; but many wittis þat semen dyverse, ben alle good and ordeyned of God. But here men seien soþeli, þat many men axen of God þingis þat wolden do hem harm, and þerfore God grauntiþ hem not; as Poul axide to be delyvered of þe pricke of his fleish, and ȝit he hadde answer of God þat it profitide to his soule. And þus seiþ Crist to hise disciplis, þat if þei axen ouȝt of þe Fadir in his name, he shal ȝyve hem. Man shulde axe no temporal þing, but if it were weie to his blis; ne any þing, but if it were truþe and worþi þat God shulde ȝyve it him; and no þing but if it were blis, or meene to come to blis. And þus Crist seiþ in Johnys Jones, E. gospel þat he is weie, truþe, and liif; and he axiþ in Cristis name þat þus axiþ in þes þre.

ÞIS gospel of Joon telliþ what looves mennys soulis shulden Christ prays to his Father to glorify him. ete. For wordis of þe gospel ben breed of liif to mennys soulis; and þerfore he is cursid of God þat chaungiþ þis breed for stoonys. For among alle men out of charite, þes ben ferþest fro charite, for þei ensegen þe soulis of men, and pynen hem bi þe worste hungir. John telliþ how, Crist lifte up hise yȝen into heven, and seide, Fadir, tyme is comun; clarifie þou þi sone, þat þi sone clarifie þe; as þou hast ȝovun þi sone power of al fleish;—as who seie, Clarifie þi sone, as þou hast ȝovun him power of al mankinde;—þat al þing þat þou hast ȝovun to him, he ȝyve hem liif wiþouten ende. As who seie, Mankynde, of which þi sone haþ power, is dividid in two partis; o part shal be dampned, anoþer shal be saved; and in boþe þes two partis shal shyne power and mercy of Crist. Crist shal ȝyve being wiþouten ende to boþe þes two partis, but þe firste part shal be dampned, and shal be stoppid in helle, and lyve in ful just peyne, bi þe grace of Jesus Crist. So if þei weren led wiþ resoun, þei shulden be fayn of þis peyne, for þis plesiþ to God, and to alle seintis þat ben in love. And it were moche more peyne þat þei weren in hevene wiþ þis synne, wiþouten any oþir peyne, þan is peyne þat þei now han. For filþe þat þe world hadde þanne were in þes synful men in hevene, and so þei mooten nede be dampned, for fairnesse of Goddis riȝt. And þe firste part of þis word telliþ all þis sentence, how dampned men, stoppid in helle, han fairness of Goddis riȝt. But it is not Cristis maner to clepe þis, liif wiþouten ende, alȝif a sofistre wolde graunte þat þei lyven wiþouten ende. But þe secunde part of mannys kynde, þat is sprad in brood hevene, is toold in þe secunde part of þis word þat Crist haþ spokun. So þat þe ende whi þe Fadir ȝaf Crist power of þes, is, þat Crist ȝyve hem liif in blis wiþouten ende. And boþe þes partis ben o þing, for þei ben mankinde hool.

And so al hool mankinde, boþe saved men and dampned, Christ gives eternal life to all mankind, but in diverse manners. han beyng of Crist wiþouten ende, but on two maners. And so men construen þes wordis to double entent;—and first þus, þat al mankinde þat Crist haþ have beyng wiþouten ende, but þe bettere part of þis kynde ben þei to whom God ȝyveþ blis. Þe secunde grammer of þis word haþ anoþer undirstonding, þat al þat is ȝovun to Crist, into oonhede of his persone, ȝyve ȝyven, E. blis wiþouten ende to seintis þat ben in hevene. For boþe Godhede and manhede of Crist is oonheede of hooli Chirche, and þis heed ȝyveþ blis to ech membre of þis Chirche.

And þis is þe blisful liif, to knowe þee, oon verry God, and Christ declares that He is God. hym þat þou hast sent, þat is oure Lord Jesus Crist. And here it semeþ openli þat Crist seiþ þat he is God; siþ blisful liif stondiþ in knowinge of þis truþe, þat seyntis han to knowe þe Fadir and his Sone, aloone verry God. And þis is good witt of þes wordis; and þis witt denyeþ not þat ne þe Hooly Goost also is þis same God, þe which is aloone verri God. And þis know∣yng þat Crist spekiþ of, stondiþ not al oonly in witt; siþ fendis knowen þat þis is soþ; but it stondiþ in witt and wille. And þus seyntis han anoþer knowing þan han dampned men, þat clerkis clepen intuycioun. For, as clerkis seien wel, a man seeþ not bi face of spirit þe unmaad Trinyte, but if he have joy of þis siȝt.

Crist seiþ aftirward to his Fadir, I have clarified þe above þe erþe. And it semeþ þat Crist spekiþ here to þis witt, as in Matheu, þat Crist haþ preisid his Fadir here above þe erþe wiþouten errour; as and, E. þes prestis bynden and unbynden above þe erþe, þat doen þus wiþouten errour of discord to wille of þe Godhede; and al þis moot nedis be boundun or unboundun in hevene. I have endid þe werk þat þou ȝavest me to do. And now clarifie me þou, fadir, at þisilf, wiþ þat clarite þat I hadde bifore þe world was at þe. For Crist hadde clarite and blis at his Fadir, þe which was þe Godhede bifore in kynde, but not in tyme þat þe world was maad of him. Y have shewid þi name to men, þe which þou ȝavest me of þe world; þei weren þin, and þou ȝavest me hem, and ȝit þei ben þine as bifore, and þei han kept my word. And now han þei knowun, þat alle þingis þat þou hast ȝoven me ben originali of þee. For Y have ȝoven to hem þe wordis þat þou hast ȝoven to me, and þei han taken, and han knowun treuly þat Y cam out of þee, and þei han bileved þat þou hast sent me. Y preie for hem; Y preie not for þe world, but for hem þat þou hast ȝoven me, for þei ben þine; and þus þis preier is skileful. And alle my þingis ben þine, and þi þingis ben myne, and Y am clarified in hem. For Crist is clarified, boþe in Godhede and manheed, in þingis of his Fadir. For alle hise Fadris þingis ben hise, siþ he is þe same God; but þis he leeveþ to telle opynly.

And now Y am not in þe world, and þei ben in þe world, and Y come to þee. Þis 'now' bitokeneþ a short tyme of a day þat Crist was inne; and he was deed in þe same day. And so now he lyveþ not þus, but apostlis lyveden longe after, but ȝif it were Scarioth, þat hangid himsilf wiþ a grane; but þis Judas is noon of hem þat Crist spekiþ of in þis place.

[The sermon which follows in all the MSS. is the same, word for word, with that already printed at p. 360 of the first volume. The reader will see, on referring to that sermon, that the Douce MS. (E) did not include it in the list of its festival sermons, the scribe being probably aware that it was contained among the Ferial sermons, and desiring to save himself the trouble of a double transcription. An important error in the text, as printed (solely from Bodl. 788) in the first volume, can now be corrected by the help of these ad∣ditional copies. On p. 361, l. 33, by reading 'as Crist seiþ' for 'And Crist seiþ,' which all the copies of the Ferial sermons authorize us in doing, the whole difficulty of the passage is removed; the re∣ference being to Apoc. xxi. 4, 5.]

ÞIS gospel telliþ, bi Lukes sentence, how Crist toke leeve of Christ's parting charge to his apostles before his ascension. his apostlis. Luk seiþ how Crist bihiȝte hem, Lo, I sende into ȝou þe bihiȝt spirit of my fadir, þat is þe Hooli Goost, þat þei shulden take soone aftir; and þerfore, sitte ȝe in þe citee, til ȝe ben cloþid wiþ vertu from above. Crist ledde hem out into Bethanye, and reiside up his hondis, and blesside hem. And it fel, þe while he blesside hem, he wente from hem, and was born into hevene. And þus, Crist dide ever good fro bigynnyng of þe world E om. of þe world. to þe eende; and he dide good bi his manheed fro bigynnyng of it to þe eende of þe world, siþ he blesside at þe ende þat he toke his leeve of man. And þus it semeþ to many men, þat prelatis þat ben so redy to curse shulen not sitte on Goddis riȝt hond, but on his left hond in helle; and þes cursingis of sich persones bryngen in blessyng of God. And herfore justifie þi soule to God, and drede þou not sich cursinges; but þi drede shal stond in þis, þat þou laste not in Goddis grace til þi soule and þi bodi be departid. And þis þing shulden men drede, and litil or nouȝt mannis curs. And þes apostlis louting Crist turneden aȝen into Jerusalem wiþ greet joie. And þei weren evere in þe temple, heriynge and blessynge þe Lord.

ÞIS gospel telliþ how Crist bihiȝte þe Hooli Goost to his Christ promises to send the Comforter to his disciples. apostlis. Joon telliþ how Crist seide to his apostlis wordis So E; om. A. of greet wisdom. Ȝif ȝe love me, kepe ȝe my mandementis; for elis, as Crist seiþ aftir, þei loven neiþer Crist ne God. And ȝif a man kepe his mandementis, he loveþ þe Godhede and manhede of Crist. And herfore Crist, discryvynge him þat loveþ Crist, spekiþ þus here, He þat haþ my mandementis, and kepiþ hem, he it is þat loveþ me, as resoun techiþ. For ȝif a man love not Crist, he kepiþ not his heestis of love; and ȝif a man kepe þes heestis, he it is þat loveþ Crist, siþ he is God. And so it is al oon to love Crist and kepe his heestis; and also it is al oon to loove Crist and be in grace. And þus a man may juge himsilf, bi kepyng of Goddis heestis. But how a man shal do hereaftir is hid to ful many men; but man shulde hope to kepe Goddis heestis til þat deþ come to him, as he shal hope to be saved bi sich kepyng of þes heestis. And Y shal preie þe fadir, seiþ Crist, and he shal ȝyve ȝou anoþer Confortor. For þe Holy Goost is anoþer persone, and anoþer þing, but he is noon oþer God, ne oþer substaunce, ne oþer kynde. Þis goost shal dwelle wip∣outen ende, wiþ alle men þat shulen be saved. And þis world mai not take him, as it mai not take spirit of treuþe. For as þis world mut nedis be dampned, so it mut nedis faile of So E; A has on. þe riȝt eende þat God haþ ordeyned to mankynde, þat is, to be blessid in heven. For þis world seeþ not þis spirit, ne knowiþ him bi his werkes; but ȝe shulen knowe him, for he shal dwelle at ȝou, and he shal be in ȝou, as fier is in a brennynge coole.

Y shal not leeve ȝou wiþouten fadir, for Y shal come to ȝou. Ȝit a litil tyme passiþ, and þe world seeþ me not þanne; but ȝe shulen se me; for I lyve, and ȝe shulen lyve. And þis is blisful lyf þat Crist spekiþ of here. In þat day ȝe shulen knowe þat Y am in my fadir, and ȝe in me, and Y in ȝou. For sich knytting mut be in blis; and herfore seiþ Crist aftir, He þat haþ my com∣andementis, and kepiþ hem, he is þat ilke þat loveþ me; and he þat loveþ me shal be loved of my fadir, and Y shal love him, and Y shal shewe him mysilf.

Here men seyen, þat þe world is taken on many maneris. 'The world' is to be under∣stood in several different senses. Sum tyme for þe multitude of alle creatures þat ben; and þus seiþ Joon in his gospel þat þe world is maad bi God. Þat sum men seyn, þat þis world is oonli bodili substance, and neiþer spirit ne accident, is a wilful speche of man men, E.. But sum tyme þe world is taken for al þe multitude of men þat shal be saved or dampned; and þus seiþ Joon þat þe world knewe not God, alȝif it were maad bi him. And þus seiþ Crist a litil bifore, þat he took seintis of þe world. And many tymes is þe world taken for men þat loven so myche þe world, þat þei shulen be dampned þerfore. And þus seintis ben not of þis world. Sich maner of undirstonding shulden preestis cunne þat reden þe gospel. And þus Crist preieþ not for þe world, as for þes men þat shulen be dampned, but for men þat shulen be saved, for Cristis preier mut nedis be herd.

ÞIS gospel telliþ a parable of Crist, how men shulen knowe Christ the good shepherd. goode heerdis. Crist seiþ þus at þe bigynnynge, Sopli Y seie to ȝou, he þat entriþ not bi þe dore in to þe folde of sheep, but stieþ above bi þe roof, he is nyȝt þeef and day þeef The resemblance between the versions of the gospels given in this series of sermons, and those found in the Wycliffite bible, is usually so slight, that the former might, for aught that such resemblance would prove, be of wholly independent origin. But in this passage there is a remarkable coincidence; both the Wycliffite versions render the 'fur et latro' of the Vulgate 'nyȝt þef and day þef,' a singular transla∣tion, which two persons would not be likely to hit upon independently.. But he þat entriþ bi þe dore, he is heerde of þe sheep. Þe ussher openeþ to him, and þe sheep heeren his vois, and his owne sheep he clepiþ bi name, and lediþ hem forþ. And whanne he haþ sente out his owne sheep, he goiþ before hem, and þe sheep suen him, for þei knowun his vois. But an alien þei suen not, but þei fleen fro him; for þei knowun not þe vois of aliens. Þis proverbe seide Jesus to hem, but þei knewun not what he wolde speken to hem.

And þerfore seide Jesus anoþer tyme to hem, Soþli, Y seie to ȝou, þat Y am a dore. And so alle þat camen biside me ben nyȝt þeves and day þeves, but þe sheep herden hem not. Y am dore of þe sheep. ȝif ony man entre bi me, he shal be saved; and shal come in, and wende out, and he shal fynde pasture. Þe þeef comeþ not but for to stele, and slee, and lese; Y am come þat þei have liif, and þei have more aboundauntli.

It semeþ þat Crist seiþ in þes wordis þat his Chirche is a Interpretation of the parable. spiritual hous, and þe sheep of his Chirche ben persones þerof þat shulen be saved. And Crist in his owne persone haþ resoun of many þingis; for he is dore, he is ussher, he is heerde, and he is pasture. And þes prelatis þat comen not bi him, ben þe þeves þat he spekiþ of. A dore haþ resoun, þat it is weie for to come in to þe hous, and to kepe þe hous fro þeeves bi closyng of þe dore; and þis resoun is in Crist to regarde of his Chirche. He seiþ himsilf þat he is wey, to come to hevene and to þis Chirche. For no man mai come to it, but ȝif Crist ordeyne him bifore; and þis ordeyning bifore mut be in Crist wiþouten eende. And bi þe same skile he holdiþ out men þat ben not of þis Chirche, but he latiþ hem come in wiþ his sheep, and do hem harm. Alȝif þis harm be for a tyme, ȝit it turneþ at þe laste to good; for pursuyng of þes þeves, and helpyng of mennis owne discrecioun, and trust to Crist, þe hierste heerde, ben ful meedful to sheep. And whanne þes þeves shulen be dampned, þe sheep shulen have joie þerof. Prelatis þat comen not bi mekenesse, ne for to traveile in þis office, but for to have worldly glori bi þe spuylyng of þer sheep,—þei comen not in bi þis dore. For Crist fledde alle þes þree þingis, but þei leeven lowenesse, and styen up, and han entent of þe kyng of pryde. And þus þei ben nyȝt þeves in þe entree, and day þeves in þer opyn spuylyng; for bi feyned riȝt of þes ypocritis þei seien þat þei mai wel do þus. But þes sheep þat Crist haþ ordeyned to blisse, heeren not þe vois of hem, for þei obeishen not to þer maners, ne suen hem, al ȝif þei gon bifore. For þei wolen lede hem harde weies, and at þe laste brynge hem to helle. And oþer þree officis of þe herde ben declarid in anoþer place See Sermon XLVIII., vol. i., p. 140..

ÞIS gospel telliþ how Cristis apostlis weren tauȝt of him to The first mis∣sion of the apostles. go and preche, and in hem ben we tauȝt to kepe þe fourme þat Crist telde hem. Crist clepide togidere his twelve apostlis, and ȝaf hem vertue and power upon alle fendis, to lette hem; and so it semeþ þat Scarioth hadde þis power for a tyme. And Crist ȝaf þes apostlis virtue, for to heele siiknesse of men. And he sente hem for to preche þe rewme of God, and hele seke men; and Crist seide to hem, Nyle ȝe bere ouȝt in þe wey, þat wole lette ȝou in þis office,—neiþer a staf, ne a scrippe, ne breed, ne money; ne have ȝe two cotis. And to þes So in E; þis, A. fyve weren þei oblishid evere, whanne þei shulden do þis office; and ony of þes fyve wolde lette on ony side to do þis office. And þus þei myȝten wiþ þes wordis have ech of þes fyve þingis, ȝif þei wolden helpe hem bi skile to do þe office of preching. And in to what hous þat ȝe entren, seie ȝe first, Pees to þis hous. And ȝif þer be a sone of pees, ȝoure pees shal reste on him; ellis it shal turne aȝen to ȝou This passage, concerning the declaration of peace, is not found in St. Luke, but is added here by Wyclif from the parallel passage in St. Matthew,—Matt. x. 12.. And dwelle ȝe in þe same hous, and wende not þennes bi insolence. And whoever resseyve not ȝou, ȝe shulen wende out of þat citee, and shake þe poudre of ȝour feet in witnesse upon hem. And þei, wendinge out, wenten aboute þe wallid touns, prechynge þe gospel, and heelinge on ech side.

In þis gospel may men see wher freris and oþer holden þis The preaching of the friars of a very different nature, as in the case of the late expedition to Flanders. forme in þer preching to þe peple. But fruyt of hem shewiþ þat nay. For, first, þei synnen in þer purpos; for þei wolen not heele goostli, but cast meenes to spuyle þe puple, and þer∣after þei shapen þer wordis. And þus þei prechen not þe gospel, as Crist biddiþ in þis place, but bi dremes and oþer fablis þei moven men for to fiȝte; as in a passage late to Flandris þe freris prechiden a lady a ladi, Q; a ladyes, E. dreem Probably the friars announced, while preaching up the crusade in favour of Urban (for this clearly is what the 'late passage to Flaundris' refers to), that some pious lady had received assurance in a dream that the souls of all those who fell in the holy warfare would be admitted immediately to Paradise;—at any rate some current story of this kind must be intended., and bi a feyned soilyng þei spuyliden þe peple; but freris hadden part. And þus þei spuyliden þe rewme of Engelond of men and money and of feiþ, and þei harmeden men of oþer rewmes many weies, and quenchiden love. Þis is fruyt of þer prechinge, and many oþer fendis fruytis. And fewe freris and clerkes, or noon, may denie soþly þat ne þei assentiden to alle þes harmes, and þus many ben irreguler. Who was he þat grutchide aȝen, or in word or in wille? And whoever may lette, and doiþ not, he assentiþ in a maner. And so we alle ben accusid bifore God of oure conscience, and fewe freris mai shake þe powdir of þer feet to Cristis entent. For þei ben chargious to þe puple, þat coveiten þer goodis and not þer soulis; for þer wordis and dedis techen of al þis, how it is soiþ. Þei seyen not, Pees be to þe contre, þat þei ben dwelling inne, but, werres and strives be to hem. And þus þei techen and seien in dede, and þus þei dwellen not in o countre, helpinge after Cristis forme, but rennen to Rome for dignites, and to bigile þe folk of pardoun. And ȝit alle þes harmes of þes fendis moven not þe folk to knowe hem, ne to be war of þer werkes, ne of perelis þat comen of hem.

ÞIS gospel telliþ a miracle of Crist, how he heelide a siik The cure of the man sick of the palsy. man, and how wickide men sclaundriden him, and he avoydide þer blame. Luk telliþ þat, It bifel in o day, and Jesus sat and tauȝte, and þer weren Phariseis, and doctouris of lawe, þat camen of ech castel of Galile, of Jude, and of Jerusalem; and vertue of þe Lord was to heele siike men. And lo, þer weren men berynge in a bed a man þat was in þe palsie, and þei souȝten to brynge him, and putte him bifore Jesus. And þei founden not on what side þei shulden brynge in, for þe puþle. Þei stieden upon þe hous, and bi þe laþþis laþis, Q; laythis, E. þei senten him doun, wiþ his bed, into þe place bifore Jesus. Whos bileve whanne Crist saw, he seide to þe para∣latik, Man, þi synnes ben forȝyven þee. And Scribis and Phariseis bigunnen to þenke, and seiden, What is he þis þat spekiþ blas∣femyes? who mai forȝyve synnes but aloone God? But as Jesus knew þer þouȝtis, he answeride, and seide to hem, What þenke ȝe yvelis in ȝour hertis? Which is liȝter, for to seie, Þi synnes ben forȝyvun þee, or to seie, Rise and go? As ȝif he wolde seie, he þat haþ power to seie þe toon, and do it in dede, haþ power to seie þe toþer, þat ȝe seyen is blasfemye of me. But for ȝe shulen wite, þat mannis sone haþ power in erþe to forȝyve synnes, þanne he seide to þe paralatik, Y seie to þee, rise þou, and take awey þi bed, and go into þi hous. And anoon he, risynge bifore hem, toke up his bed in which he lay, and wente into his hous, seiynge þat God is greet. And wundir took hem alle, and þei magnefieden God, and þei weren fulfillid of drede, and seiden, þat we han seen wundirs to day. Of þis is seid in Mathew gospel on a Sunday See Sermon XIX., vol. i., p. 46. what it meneþ.

ÞIS gospel telliþ of a myracle þat Crist dide in a womman. The healing of Simon's wife's mother, and other cures. Luk seiþ þat, Jesus roos of þe synagoge, and entride into Symondis hous. Men seien þat þis Symont was Symount Petre, his owne disciple; for longe after his first clepynge Petre suede him not al. And þe wyves sistir of Symount was holde wiþ greet feveris, and þei preieden him for hir. And Crist, stondinge above hir, comandide þe fever, and it lefte her; and she roos anoon, and servede him. And whanne þe sunne was go doun, alle þat hadden siik men in dyverse siikenessis, brouȝten hem to him; and he leide hondis upon ech of hem, and heelide hem. Also fendis wenten out of many of hem, þat crieden, and seiden þat, Þou art Goddis sone. And Crist blamede, and suffride hem not speke þus longe to þe puple, for þei wisten þat he is Crist; and sich fendis ben foul wittnesse.

And on þe morewen morew, E., whanne it was day, Crist wente to a desert place; and þe folk souȝte him, and camen riȝt unto him, and þei helden him þat he shulde not wende from hem. But Crist seide to hem þat, Y mut preche to oþer citees þe rewme of God. Here men moralisen ofte of þes feveris, and oþer siiknessis, and seien, whanne Crist heelide comunly of ony bodily siik∣nesse, he heelide of goostly sikenesse, figurid bi þis oþer siiknesse. And so, siþ feveris is a siiknesse maad of distem∣pour of humoures, and blood is moost kyndely umour humour, E., an∣sweringe to þe love of God, þre oþere umors in man answeren to þree oþer loves. Sum men love to moche þer bodi; and summe to myche þe world; and summe loven to myche slouþe, and oþer bidding of þe fend. And þus ben grete feveris in þe soule, þat troublen it more þan þis þe bodi. Of þes feveris, and medecyne of hem, may men make a longe speche.

IT is seid ofte bifore, how Crist telliþ in þis gospel of Joon, Christ's flesh meat indeed, and his blood drink indeed. þat men shulden goostli ete his fleish, and goostli drynke his blood. And siþ Crist is þe firste treuþe, and hatiþ lesyngis, algatis þree treuþis shulden men sue, and flee wysely þree lesyngis. First, men shulden have treuþe of bileve, and flee þe errour of mys-bileve. After, men shulde have treuþe in wordis, and fle þe falsheed þat is in wordis. Siþ, men shulden han þe treuþe of liif, and flee falsheed So E; falseed, A. in þis liif.

It is seid comunly, þat mannis soul mut have two chauelis, boþe þe over and þe neþere, and þes moten eete Cristis bodi. Þe neþer chawle stondiþ in witt, þat men wite wel what Goddis lawe meneþ, and fle errours in þis mater, for þis is a foul synne. But Goddis lawe biddiþ þat we shulden not speke fals of oure neiȝbore; and it is moche more synne to speke fals of Crist, The writer's view of the Eucharist. boþe God and man. Þes ben to rude heretikes, þat seien þei eten Crist bodili, and seien þei parten ech membre of him,—nekke, bac, heed, and foot. And alle siche heresies springen, for þei witen not what þis oost is. Þis oost is breed in his kynde, as ben oþer oostes unsacrid, and sacramentaliche Goddis bodi; for Crist seiþ so, þat mai not lye. And so, ȝif þis sacra∣ment be foulid in þat þat it is breed or wyn, it may not þus be defoulid in þingis which it figuriþ. And so a man brekiþ not Goddis bodi, ne drynkiþ his blood wiþ his mouþ, alȝif he ete and drynke þe breed and þe wiin þat is þes; for þei ben not þes in kynde, as Baptist was not in kynde Hely. And þus a mous etiþ not Cristis bodi, alȝif he ete þis sacrament; for þe mous failiþ goostli witt, to chewe in him þis bileve.

And so, after þis neiþer chawle, in which ben piȝt many teeþ, as articlis of þis bileve þat a trewe man shuld have, þe over chawl is nedeful, which is groundid in mannis love; þat for þis fleish, and þis blood, and þis passioun þat Crist suffride in hem, we loven Crist for his worship and oure profit bi hooly liif. And bodily mete of þes sacramentis is litil worþ, but ȝif þis come. And he etiþ betere Goddis bodi, þat haþ bileve and þis good love, þan he þat etiþ þis sacrament, and failiþ more in þis spiritual mete. And herfore seiþ Austyn S. Aug. Tract. in Johan. Evang. xxv. cap. 6. § 12. As this passage is frequently quoted by controver∣sial writers, it may be as well to give it in extenso. 'Respondit Jesus, et dixit eis, Hoc est opus Dei, ut credatis in eum quem misit ille. Hoc est ergo manducare cibum non qui perit, sed qui permanet in vitam aeter∣nam. Ut quid paras dentes et ventrem? Crede, et manducasti.', Bileve and þou hast eeten. And here mai we se, þat men þat gon to chirche, and kissen pileris, and heeren aftir many massis, and han wiþ þis an unclene herte, eten not or yvel Goddis bodi, as þei taken yvel his þis, Q, E. sacrament. For þer wordis and þer liif ben false comunly; and so þe treuþe, þat is Crist, hatiþ hem for þis falsheed.

ÞIS gospel telliþ how þat Crist stoppide his enemyes in þer Christ putting to silence the priests and elders. questioun. Whanne Jesus was comen into þe temple, þer camen to him, as he tauȝte, pryncis of preestis, and eldre men, and axiden þis questioun of him; Telle us in what power þou doist þes þingis, and who ȝaf þee þis power. And þus axen princis of preestis to day, whanne men tellen bi þe gospel þe defautis þat ben in þes princis, Who ȝaf þee leeve to preche? Y suspende þee, wiþouten my leeve to preche in my diocese. Jesus answeride, and seide to hem, And Y shal axe ȝou oo word, þe which ȝif ȝe seien to me, Y shal seie ȝou in whos power Y do þes þingis. Þe baptym of Joon, of whennes was it? of hevene, or ellis of men? And þei þouȝten amonȝ hem, and seiden, Ȝif we seien þat it was of hevene, he shal seie, Whi trowen ȝe not him? For Joon bare open witnesse of Crist, þat he is God and þe grete profete; and al þe bisynes of Joon was to preise þe state of Crist. And ȝif we seien, þat Joones state was of men, we dreden þe comunte of puple, for alle hadden Joon as a prophete. And þei answeriden to Jesus, and seiden, We witen not. And he seide to hem, Ne Y seie to ȝou in what power Y do þes þingis.

Here shulden trewe prestis and cunnynge holden hem in Poor priests, of whom bishops demand their authority for preaching, are safe if they keep close to the Gospel. boundis of þe gospel, and preche noo þing but witt of it, and þing þat falliþ as knowen to men; and þanne mai þei answere to bishopis, and to folk þat axen hem wher is þer power. But gidere þei not of þe puple bi symonye, as freris doon, and kepe hem clene fro oþer synnes, and þanne God haþ sent hem. For þei han lerned þat Crist is Lord of þe lond þat þei walken inne, and Crist bad his prestis preche þe gospel to alle men for his lordship. And for þis men shulden not be yvel payed; siþ þis hyerste hiest, E. office falliþ to bishopis, and þei shulden not be yvel payed, þat men helpen hem þus freely. Þei ȝyven leeve to þes freris for to preche, but on oþer maner; for þei prechen fablis and dremes and lesyngis, and beggen after. And Anticrist haþ founden a lawe, þat þes prelatis shulden ȝyve sich leeve, and haþ ordeyned þat no persoun shal have cure but bi his leeve. And þus, siþ many Anticristis prelatis ben fendis, as was Judas, he haþ ordeyned þat siche curatis shulden be confirmed of þe fend. But ȝif Anticrist wolde seie þat sich prestis ben endurid bi ensaumple of his prelat, þanne he spake more propirly. But what trewe man wolde not have orrour horrour, E. þat prestis shulden not serve þer God, but ȝif þe fend ȝaf hem leeve? In þe hierste werk þat God haþ beden, þe puple shulde lette þis lawe to rengne; and preestis shulden preche wiþouten þe Chirche. But here it is a skilful þing, ȝif pseudo-preestis prechen amys, þat bishopis letten hem to preche; but errour shulde be first knowen, for Goddis werk shulde not be lettid for þing þat men supposen to falle. For þanne no man shulde seie his preieris, and freris preching shulde be suspendid, for it is knowun þat þei erren in þes foure þingis þat we han seid. And bishopis shulden letten alle þes foure, and maynteyn Cristis ordenance; for ellis þei shewen wiþ whom þei ben, and how þe fend is þer fadir.

ÞIS gospel of Matheu telliþ, how a man shal lyve here in erþe. The Christian is to agree with his ad∣versary. First, Crist biddiþ to alle men to assente to þer adversarie soone, while þei ben in weye wiþ him, lest he ȝyve hem to þe juge, and þe juge ȝyve hem to þe mynystre, and þei ben þut in prisoun. Soþly seiþ Crist, Y seie to þee, þou shalt not go out þenne, til þou ȝelde þe laste ferþing. But in þese wordis ben þree doutis; first, who is How this is to be understood. þis adversarie; aftir, who is þis juge, and mynystre, and prisoun, þat Crist spekiþ of; þe þridde doute, of Origene, is, what is þis laste ferþing? For it semeþ of Cristis wordis, þat alle dampned men shulen come out of helle.

Seint Austyn, after greet sekyng, techiþ þat þis adversarie is S. Austin's ex∣planation. þe lawe of God while man is in synne The passage here referred to is in the ninth of S. Austin's Sermones ad Populum, ch. iii.; and siþ alle men aftir Crist ben in synne more or lesse, Goddis lawe is adversarie to alle maner of sich men. And man consentiþ to þis lawe, whanne he accordiþ him wiþ it; as men þat impungnen þis lawe, or loven not þis lawe at þe fulle, or synnen aȝens þis lawe, shulden soone here consente þerto. And þe liif þat we lyven here is clepid a weie to a terme.

Þe secounde doute is more liȝt; for þis juge is Jesus Crist, þat shal come at þe laste day of dome, and deme alle men bi þis lawe, and aftir ȝyve hem to his mynystris. Cristis mynystris ben spirits, boþe good aungels and yvel. Þis prisoun þat Crist spekiþ of is helle wiþouten doute.

Þe þridde doute touchid here is more to many men. But men seien comunly þat þe laste ferþing of þis prisonere is peyne of his leste leest, E. part, þat haþ synned aȝens God; and in tyme wiþouten ende shal be ȝolde he ȝelde, E. al þis peyne. And ech part of þis peyne, þat conteyneþ al but þe first part, is clepid þe laste payȝ pay, E. þat man shal ȝelde to God in helle. And siþ man mai not wende out bifore he have payed al hool þis peyne, and þis peyne is evene wiþ tyme þat shal laste wiþouten eende, men mai see bi Cristis wordis, þat he shal nevere go out of helle. But Crist spekiþ here þus, to teche þat peyne and synne moten answere even, þat þe toon be as long as þe toþer; for þis axiþ Goddis riȝtwisnesse.

ȝe han herd, seiþ Crist, þat it was seide to olde men, Þou shalt be no lecchour. But certis I seie to ȝou, þat ech man þat ech man þat seeþ a womman and coveitiþ hir, to synne wiþ hir, is now lecchour in his soule. And þis roote of þis synne shulden men drawe out of þer herte, for þanne wole not þis synne buriowne in dede and in custome. And ȝif þi riȝt eye sclaundre þee, drawe him out and caste him fro þee. Many men lyven here in erþe þat done werkes good So E; A has and good. in kynde, and ȝit þei failen in þes werkes, for þei done hem in yvel maner; as many men speken wiþ wymmen of hevene, of vertues, and good þing, and ȝit disposyng dwelliþ So E; A has dwellynge. in hem to make hem þenke amys aftir. And þes werkes, alȝif þei ben goode, and ben clepid þe riȝt eyȝe, ȝit for perils þat comen aftir men shulden remove hem, and caste hem from hem. And þus men shulden fle to shryve algatis wymmen in pryvy placis. For whi? it spediþ to þee þat oon of þi membris perishe, þan þat al þi bodi be sent into þe fier of helle. For it is beter to man to wante here werkes of þes wittis, þan to have here delicis of þes werkes, and herfore be dampned in helle. And þus it is good to men to be punishid in helle; and ȝit it is not good to synne, alȝif it be convertible wiþ peyne; for þe toon is just bifore God, and þe toþer is unjust.

And ȝif þi riȝt hoond sclaundre þee, kitte it awey and caste it fro The duty of fleeing dan∣gerous oc∣casions. þee; for it spediþ to þee þat oon of þi membris perishe, þan þat al þi bodi go into þe fier of helle. And þis hond is good werkes þat men doon in almes dedis; and it were betere to leeve þes werkes, whanne þei ben mater of pride aftir. No man undirstondiþ þis gospel þat Crist biddiþ to kitte mennis hondis, or ony oþer part of man, or þat he shal wante hem in blis. But Crist techiþ to take awey, ȝhe, goode werkes of þes partis, alȝif man wante in blisse of hevene þat he hadde don þes goode werkes.

ÞIS gospel telliþ how Crist answeride to a questioun of his John the Bap∣tist likened to Elias. disciplis, and how he dide a myracle after, þat his disciplis myȝten not do. Matheu seiþ þat, Þe disciplis axiden Crist, and seiden, What seien scribis þat Hely mut first come bifore domes day? And Crist answeride, and seide to hem, Hely is to come, and shal restore alle þingis. Soþly Y seie to ȝou, þat Hely is now comen, and þei knewen him not, but þei diden in him whatever þei wolden. And so mannis sone is to suffre of hem. And þanne þe disciplis undirstoden þat he telde hem of Joon Baptist. Crist seiþ here, and bifore also, of Joon Baptist, þat he is Hely. For if we taken Helias Helyes, E. office, and þe liif þat he hadde, and putte it bi Joones liif, boþe two lyves weren oon. For Hely is to seie on English, lordship of God, or strong lord; and boþe þes acorden wel to Hely and to Joon. And it semeþ þat þei acorden also to Crist, whom þei figuren. And it semeþ þat Crist seiþ here, þat he is Hely, þat shal restore alle þingis. And so Hely is taken here on þre maneres, for þree persones,—Hely, Baptist, and Crist; for alle þes þree tellen o þing. But Hely and Baptist weren moche like in lyvyng, for boþe þes two lyveden in penaunce in desert, and weren pursued of wickide wymmen, and of princis bi movyng of þes wickide wymmen. And as Hely cam longe bifore þe comyng of Crist whom he figuride, so Joon cam anoon bifore þe same comyng of Crist figurid.

Aftirward þis gospel telliþ þis miracle þat Crist dide. Whanne The cure of the lunatic. Crist was comen to þe puple, a man cam to him, knelyng bifore him, and seide, Sire, have mercy on my sone, for he is lunatik and yvel suffreþ; for ofte tymes he falliþ into þe fier, and ofte tymes into þe water. And Y offride him to þi disciplis, and þei myȝten not heele him. And Jesus answeride, and seide, and spak to his disciplis, O kynrede untrowful and weiward weyward, E., how longe shal Y suffre ȝou? brynge him hidir to me. And Jesus blamede þis spirit, and þe fend wente from him, and þe child was heelid fro þat hour.

Here men seien comunly, þat Crist kepte þis to himsilf, to Speculations on the inability of the disciples to work the cure. hele men of syknesse, but ȝif þei weren disposid in hemsilf, to teche þat God heeliþ no man of goostli sykenesse, but ȝif he wole worche himsilf þerto in undirstonding and wille. And summe seien here, þat þes apostlis synneden in infidelite; and to teche þat þe prestis aftir may undispose hemsilf bi shrewid lyf goinge fro God, þat God take from hem vertue to mynystre ony sacramentis, or to do ouȝt medefully. And, in confirma∣cioun of þis, þes apostlis failiden in þis lunatik, þat hadde So E; A has hadden. an unstable sikenesse, þat varieþ as þe moone. For as þe moone is modir of moiste þingis, so it hath unstable movyng, þat is unknowun to many men. And þus þes siik men ben unstable, and, for þes apostlis weren unstable in feiþ, þerfore þei failiden in þis cure. God woot what was cause of þis, but wel we trowen þat it was so.

ÞIS gospel telliþ how Crist reprovede þe Fariseis, for þei Christ con∣demns the superstitious observance of the Sabbath. tellen more bi oo ceremonye þan bi þe substance of þe lawe. Matheu telliþ þat, Jesus wente on a Sabot bi growynge cornes, and his disciplis, for þei hungriden, bigunnen to plukke eeres and ete. As who wolde take newe whete, and rubbe it, and ete it. And þe Phariseis, seynge þis, seiden to Crist, Lo; þi disciplis doon þat is not leveful hem to doon on Sabotis. And Crist seide to hem, Han ȝe not red what Daviþ dide, whanne he hungride, and þei þat weren wiþ him? how he entride into Goddis hous, and eet þe holy looves of proposicioun, þe which it was not leveful to him, ne to þes men þat weren wiþ Daviþ, to ete, but oonly to preestis, bi comun lawe? Or wher ȝe han not red in þe lawe, þat in Sabotis prestis foulen þe Sabot, in etinge in þe temple So in E; A includes the clause in the quotation., and ȝit þei ben wiþouten blame? For lo, I seie to ȝou, þat more þan þe temple is. And ȝif ȝe wisten what it is, þat Y wole mercy and not sacrifice, ȝe shulden never dampne þus þes innocentis.

Here oure Lord supposiþ wel þat ech synne is in spirit, and Commentary. siþ no spirit synneþ but fend or mannis soule, ech synne is in oon of þes, þat is defaute aȝens God. And so synnes þat ben in dedis, and in mennis bodies wiþouten-forþ, ben first groundid in mennis soulis, and ellis þei weren not sich synnes. Of þis may men see opynly, how it is no synne to ete corn or holy breed, whanne no synne goiþ bifore. And þis techiþ þe firste saumple of Crist; how Daviþ in hungre ete þe looves þat weren lymytid to prestis to ete; for sich nede haþ no sich lawe. And siþ þes postelis apostlis, E. hadden greet hungre, and God is Lord of alle þingis, God wolde þat his servauntis token of þis corn, to sus∣teyne hem in Goddis service. And ȝif þou seie þat in þe Sabot men shulden not ete in þis manere, certis þis etyng was homely, and men wolden scorne it to day; but Crist ordeynede it to be, to distrye pride of Phariseis. For many bishopis wolden þenke to day, þat it were dishonour to hem for to ete on þis maner, for nede of mete þat þei hadden. Þe secounde saumple þat Crist seiþ is seid for þe Sabot. For tyme in his owne kynde may neþer be holy ne pollut. But holy placis, þat men mai see, is seid ofte on þis maner. But, Lord! siþ preestis in þe olde lawe myȝten levefulli ete in þe temple, whi shulden not þes preestis in tyme of nede ete in presence of Crist? Þes weren sensible conseitis, þat Crist tolde but litil by. And Phariseis chargen to day þer custumes þat þei han foundun; but mande∣mentis þat God haþ bedun þei putten bihynde, as untrewe men. And þus þei fasten as Joones disciplis; but Cristis disciplis taken noon hede but þat þei serve God wel, what meene ever helpe to þis eende.

ÞE So E; A has þis. sentence of þis gospel is seid bifore for þe more part. He that is not against Christ is for him. Mark telliþ how, Disciplis seiden to Jesus, Maistir, we sawen oon in þi name castinge out fendis of a man, and we forfendiden him, for he sueþ not us. But Jesus seide to hem, Nyle ȝe lette him; for þer is no man þat doiþ vertue in my name, and myȝte soone yvel speke of me. For who so is not aȝens us, he is for us. And The text turned against the friars who endeavour to silence poor priests. here may we see þe synne þat þe fend haþ newe brouȝt in, to lette trewe preestis to teche, and kepe þe puple to þes freris, not to profit of þis puple, but to spuyle hem more privyly. Crist bad here not lette þis man to do goode dedis in vertue of him, alȝif he were not of his covent; for Crist lovede more þe Chirche þan þis covent. And it is al oon to lette a trewe preest to preche þus, and to lette a good aungel to do good on Goddis side, or to holde not wiþ Goddis part, but wiþ þe fend aȝens God. For Crist seiþ here soþli, þat who þat is not aȝens him is wiþ him. And so þes preestis moten nedis be on Goddis side, and he þat lettiþ hem here lettiþ Goddis werk to be doon. And over þis, freris han feendis maneris, þat oo frere grutchiþ aȝens anoþer, and fiȝtiþ wiþ him, whanne he prechiþ treuþe in his lymy∣tacioun, as fendis fiȝten togidere; but goode aungels ben ever acordid. And þis techiþ how freris coveiten þer privy spuylyng more þan soule helþe. And myche of þes freris malis comeþ of þer shrewid coventis, þe which þei gederen above Crist, to make party aȝens him, for who so is not þus wiþ Crist mut nedis be here aȝens him. And bileve techiþ us, þat who so prechiþ in forme of þe gospel mai not faile to his harm, in þing þat he haþ nede of.

And þus seiþ Crist to his apostlis, to conforte her auditorie, þat who so ȝyveþ hem drynke, ȝhe, ȝif it be water, in his name, for þat þei ben Cristis disciplis, soþly, seiþ Crist to hem, he shal not lese his mede. And whoever sclaundir oon of þes litil þat ben The guilt of slander. trowinge in Crist, it is good more to him þat a mylnstoon of an asse be bounden aboute his necke, and he be cast into þe see. And þis shulden þes freris þenken on, and sclaundir The reader will observe that the original sense of 'sclaundir,' and that in virtue of which alone it could be a correct rendering of 'scanda∣lizare,' which means 'to throw temptations in the way of,' is ex∣changed here for the more modern use of the term, by which it means to backbite or falsely charge. not trewe prestis bi gabbing and backbitinge, boþe to þe puple and to þe prelatis, for hem were betere to be plowȝmen þan to be sich freris. And bi þe same skile, hem were betere to be lewide men in greet travaile, þan þus to sclaundir þe comune puple, and make hem be aȝens God in bileve and oþer vertues, as So in E; om. A. þei bigilen ofte hem for wynnynge. And ȝif þi hond sclaundre þee, kitte it awey; as, ȝif werkes of sich freris þat þei worchen for þer coventis doon hem harm to þer soulis, caste þei awey sich frerehood,—for it is betere be here feble and pore, as laboreres ben, þan to have here fals lustis, and to go into ever∣lasting fier. For sich men, dampned in helle, han a worm of conscience, and þis worm dieþ not, but gnawiþ hem to greet peyne, siþ þei myȝten liȝtli holde Cristis lawe, and caste awey þes feyned ordres. And if þi foot sclaundre þee, kitte it awey; as, ȝif þou have any affeccioun ungroundid in Goddis lawe, leeve it, and reule þi wille bi þe reule þat Goddis lawe techiþ. For it is betere to a man to be crokid here, and aftir entre to þe liif of blisse, þan to have two feet here, and after be sent in to helle, havyng fier þat mai not be quenchid: where þer worm dieþ not, and þer fier is not quenchid. For what avauntage shal man have, ȝif he have here ȝiftis of kynde þat ben susteyned to his nede, and, over þis, goodis of sich ordris, but þat herbi he haþ two feet, but to harm of his soule? And so it semeþ þat Crist wolde seie, þat ech man shulde go nyȝ þe state of kynde, and serve God, and leeve superflue þat man haþ foundid bi errour of his wille. And ȝif þi eye sclaundre þee, take him out, for it is good to þee to have blyndenesse of þis world, and after entre in to þe rewme of God, þan to have here two eyen, and after be sent into þe fier of helle. He haþ here two eyen, þat haþ boþe a kyndeli liȝt, and liȝt of þis worldis glorie, þat comeþ to him bi mannis fynding.

HERE Crist reproveþ averice, and telliþ here of many loris. Fidelity in the administration of God's gifts. Luk telliþ how Crist seide, He þat is trewe in leest þing, he is trewe in more þing. It is seid comunly, þat God ȝyveþ men foure þingis, goodis of glorie and goodis of grace, goodis of kynde and worldly goodis. And þes Namely, worldly goods. goodis ben þe leste, to loke to So E; A has loke þe profit. profit þat þei doon; but ȝit þei ben myche teld bi, and myche bysynesse is aboute hem. But he þat is trewe to God in coveiting of þes leste goodis, he is comunly trewe to God in service bi þes more goodis. And he þat is wickid in þis litil, is wickid in þes more. For boþ seculers and preestis, bi coveitise of worldli goodis, serven neiþer God bi ȝiftis of kynde ne bi So E; om. A. ȝiftis of cunnyng þat þei han. And herfore, ȝif þei weren not trewe in wickide goodis of þe world, þe which ȝe seien ben ȝours, who shal trowe to ȝou in oþer? Summe seien þat þis tixt shulde be þus undirstonden; ȝif ȝe weren untrewe to God in þes goodis of fortune, who shal trowe to ȝou þat goodis of kynde or grace ben ȝouris? ȝe semen to have bodily lymes, witt, and oþer goodis of kynde, but alle þes ben not ȝouris, for ȝe ben sold to þe fend. And ȝif ȝe have be ben, E. untrewe in oþer mennis goodis, who shal ȝyve ȝou goodis of blis, þat ȝe shulden have ȝif ȝe weren trewe? For men in blisse han verrily possessioun in alle þes goodis. No man þat is servaunt may serve to two contrarie So E; A includes in the quotation. lordis, for ouþer he shal hate þe toon and love þe toþer, or he shal drawe to þe toon and dispise þe toþer. ȝe may not serve to God and þe worldli goodis.

Phariseis herden alle þes wordis, and, for þei weren averous, þei The clergy, like the Pharisees, despise the words of Christ. scorneden him. And þus it wolde falle to-day of oure religious and oure clerkes, þe which ben ȝovun to averice; for þei loven þes goodis more þan oþer. And Crist seide to hem, ȝe ben þo ilke þat justifien ȝou bifore men; but God knowiþ ȝoure hertis, whi ȝe done þus. Many men So E; A includes the words whi—men in the quotation. in þis world, boþe clerkes and seculers, doon þer dedis þat þei done here to seme just unto þe world, and to gete hem worldli goodis, fame of þe world, and oþer trifilis tryfles, E., and þus þe ordre of þes goodis is now turned up so doun; bi þe leest men tellen moost, and þe moste þei chargen not. But neþeles Crist seiþ soþly, þat þing þat is hye to men is abhominacioun bifore God; and so mut it nedis be.

CRIST techiþ in þis gospel to flee peril of worldli goodis. The danger of worldliness. Luk telliþ how Crist seiþ a good lore to Cristene men: Be war to ȝou lest ȝour hertis ben hevyed wiþ þes þree,—in gloterie, in drunkenesse, and bisynesse of þis liif. And þis were ful nedeful boþe to prelatis and to comuns; for many men liggen in a sleep to regard of goostli wakyng, and þes þree þingis maken hem dreme til þe tyme þat þei ben dede, and þanne shullen þei fynde nouȝt of þe richesse in her hondis, and þer hertis ben so hevy þat þei plumben doun to helle. And þus seiþ Crist of þe day of dome, þat þat dai come schal come, E. sudeyn upon ȝou; and herfore he biddiþ men wake to passe þe periles of þat day; for þat dai shal come as a gnare in alle þat sitten upon þe face of al þe erþe. Þes men sitten upon þe face of al þe erþe, þat coveiten worldis glorie þat is þerinne as a face; and þei resten in þat glorie, and bisien hem wiþ alle worldly curis. And þis mai fallen to popis and bishopis, fro þe tyme þat þe world haþ gnaryd hem wiþ temporal possessiouns, and oþer glorie of þe world.

And so wake ȝe, preiynge in al tyme þat ȝe be had worþi to fle and duty of watchfulness. alle þes þingis þat ben to come, and stonde bifore mannis sone. Ech man mote nedis stonde at þe barre bifore Crist, and be demed aftir his lyf, oþer to blis or to helle. And, as Crist techiþ here, þes þree bringen men to helle. But we sleepen and wanten bileve in alle þes þree þat Crist telliþ, for boþe bishopis and oþer men traveilen to gnare hem in alle þes. And no drede þei failen foule in bileve of þis gospel, for ellis þei wolden fayne be delyveryd of lordshipes þat þei ben dowid inne.

ÞIS gospel telliþ a lore of Crist, how þat men shulden bisili The efficacy of unceasing prayer; para∣ble of the im∣portunate widow. preie. Luk seiþ þat, Jesus tolde to his disciplis þis parable, to teche þat men moten ever preie and not faile These words ought to be included in the quotation, but are not, either in A or E.; and seide þus, Þer was a juge in o citee, þat dredde not God, ne shamede ony man. And þer was a widewe in þat cite, and cam to þis juge, and seide, Venge me of myn adversarie. And bi longe tyme he wolde not; but aftir he seide wiþinne himsilf, Alȝif Y drede not God, and shame not of man, neþeles for þis widewe is grevous to me, I shal venge hir, lest she come at þe laste and privyly anoie me Not a very correct translation of the 'sugillet' of the Vulgate. Nor are the Wycliffite versions any better, which render, the one 'stran∣gle,' the other 'condempne.'. And þe Lord seiþ, Heere ȝee what þe juge of wickidnesse seide. Wher God shal not do veniaunce of his chosen men to blis, þat crien to him nyȝt and day? Certis, I seie to ȝou, þat soone shal God do veniaunce of hem.

Sum men seien þat þes prelatis bi þe popis lawe, and lawe of þe chapitre, ben more grevous to þe Chirche þan was juge of þe citee, for þei cunnen summone þe Chirche, þat is wydowe for þis tyme, from oo place to anoþer, to sooke of her moneye. And þus clerkis seien Imagining the word to be a derivative of 'sugo.', þat suggilare is soukyng to do wrong. And noo doute God wole venge his peple of siche prelatis. But we shulen witen, þat he preieþ wel þat lyveþ wel bi Goddis lawe; and þis preier is myche betere þan wawyng of preestis lippis, for lippis ben þe worste part bi which men synnen aȝens God. How serven þei him moost worþili wiþ þis part þat is so foule?

ÞIS gospel telliþ how Jesus reprovede many citees for þer The danger of neglecting spiritual op∣portunities. synne. Matheu telliþ þat, Crist bigan to reprove citees, in which weren done many vertues of him, for þei hadden not do penaunce, for þe synne þat þei hadden done. Woo to þee! Coroȝaym; woo to þee! Bethsaida; for if in Tire and Sidon hadde be done vertues þat ben don in ȝou, longe ago þei hadden do penaunce in aishen and hayre. Neþeles Y seie to ȝou, þat to Tire and Sidon lesse peyne shal be don in þe day of jugement, þan shal be to þes two citees. And þou, Capharnaum, where þou shalt be hied to hevene? þou shalt droppe doun into helle: for if in Sodom hadden vertues be done þat ben done in þee, perventure þei hadden dwelt into þis day. Neþeles Y seie to ȝou þat it shal be softere to þe lond of Sodom at domesday þan to ȝou.

And þes þree citees bitokenen þree synnes þat weren done in hem. And interpretatioun acordiþ wiþ þe storie of boþe sidis; for where God ȝyveþ betere ȝiftis, ben men more unkynde to synne. And for þes londis of heþene folk myȝten be good of þer free wille, þerfore seiþ Crist, þat peraventure þei hadden do penaunce longe siþen. And seed of Goddis word þat þei token was more worþ þan mannis seed; and herfore þei hadden more synne to waste þis seed þan þe toþir. And ȝif þou axe, siþ Crist wiste þis, what movede him to preche here, and not to preche in oþir countries, where he myȝte have done more good, siþ he is God and al is his, and he may not accept persones,—we bileve þat þis is soþ, but God woot whi he dide þus, for worþi∣nesse of his kyn, or meritis of patriarkes bifore. But al þe Chirche shal be betere for þis dede þat Crist dide, þan ȝif he hadde convertid oþer, and lefte to preche to þes folk. And þus bishopis ben more to blame, and alle þes newe religions, whanne þei ben unkynde to Crist, þan ben oþer lesse bounden.

ÞIS gospel þat Matheu telliþ spekiþ of vertue of Crist, how The meekness of Christ under persecution. meke and vertuous he was aȝens malice of his enemyes. Matheu seiþ þat, Phariseis wenten out, and maden her conceil aȝens Jesus, how þei shulden leese him, for he was contrarie to þer liif. But Jesus, þat knewe þis, wente þennes, and manye sueden him, and he helide hem alle. And he bad hem þat þei shulde not make him opynly knowun; þat þis were fulfillid, þat was seid of Crist bi Isay; Lo, my child þat Y have chosen, my loved in whom it pleside wel to myself; Y shal putte my spirit on him, and he shal telle jugement to heþene men. He shal not stryve, ne he shal crye, ne ony man shal heere his vois in þe stretis. He shal not breke a rede So E; red, A brysid, and he shal not quenche flex þat smokiþ, til he caste out juginge to victorie. And in þe name of him shulen heþene folk hope.

Men expownen þis profecie soþeli of Cristis persone. For to þe manheed þat he took, alle þes condiciouns acorden; for he was moost vertuous man, and moost meke man of alle oþer, siþ he dide wiþouten defaute alle þe dedis þat he dide. For ȝif he were veniable here no man myȝte suffre his veniaunce. He was meke to seculers here, þat weren unstable as þe reed, and meke to preestis of þe chirche, þat smokiden bi pride as brent flex. But o dai of Crist shal come, in which he shal juge alle men; and þanne he shal shewe his miȝt, whanne it nediþ not to spare more; but ȝit his mekenesse and his mercy shulen be medlid wiþ alle hise dedis.

ÞIS gospel telliþ a parable, how men shulden fle averice, and Avarice should be shunned by all, but es∣pecially by the clergy. specialli preestis of Crist. For Judas fel bi þis synne, and bitraiede Crist his maistir, as þe gospel beriþ witnes; and alle þe synne þat preestis done, in þe office þat Crist haþ ȝovun hem, comeþ of averice of hem; and þus þei ben his traitours, as Judas. Luk telliþ þat, On of þe puple seide to Jesus, Maistir, seie to my broþir þat he departe wiþ me þe heritage. For him þouȝte þat Crist was just, and sum part shulde he have, as freris seyn now þat bishopis cunnen fiȝte best of alle men, and it falliþ moost to hem, siþ þei ben lordis of al þis world. And þus Macabeus Machabees, Q. fouȝten, and Crist bad hise apostlis sille þer cootis, and bie hem swerdis; but wherto but for to fiȝte? And þus freris wenden in greet aray, and stiryn many for to fiȝte. But sum men seyn, þat it helpiþ not but to gete hem newe martirs. For, as þei seien, ech man þat So E; om. A. dieþ þus is fulli assoilid boþe of peyne and of synne, and þus he fleiþ streitly to hevene, and þanne he is a martir. Who can denye þis? Suppose we þat The friars falsely assume for the clergy the right to wield the tem∣poral sword. þis is heresye, þat Crist tauȝte his apostlis to fiȝte þus wiþ iren swerdis, but wiþ swerd of Goddis word, þat stondiþ in mekenes of herte, and prudence of mannis tunge. And as Crist was mekeste man, so he was moost drawen fro þe world, and wolde not juge ne devide heritage among men. And ȝit he cowde have do þis best, ȝif it myȝte have fallen to him. And þis were lasse perilous þan to devide benefices, for mede of good were more, and errour of wickide were worse. And þus þe apostlis dursten not chese Mathi, but kepten þe chesyng to God.

And þus seiþ Crist in þis gospel, O man, who made me juge or departere among ȝou? As who seiþ, God bad me not do þis, and whi shulde Y take þis office speciali? siþ God haþ ordeyned þis lawe and office for seculer jugis. And myche more, siþ God haþ ordeyned þat clerkis shulden not þus be dowid, to parte þis dowyng amonge hem falliþ for a fendis crafte. And here heretykes cryen, þat þis gospel denieþ not þat ne Crist departide þis heritage, but he axide a questioun herof; siþ Moises, bi conseile of God, was juge þus of heritages. But telle þes heretykes how Crist jugide here, and in what forme, and whi þe Hooli Goost hidde þis jugement fro þe Chirche.

And Crist seide to hise disciplis, Se ȝee, and flee ȝe from alle maner of averice, and speciali from averice þat stondiþ in siche jugis. For Crist myȝte have wonnen myche money, ȝif he wolde have jugid þus; but he muste have jugid ofte þat neiþer of þes partis shulde have þis. And Crist seiþ aftir þus, þat not in aboundaunce of siche goodis þat a man haþ, stondiþ his lyf, but in þe contrarie. For men shulden in state of innocence have lyved wiþouten sich goodis, and many men lyven betere þat han here nouȝt of þes, as Baptist and oþer men, as þes Jewis moten nedis graunte. And so þis is a fals principle þat worldly men usen to-day,—ever þe more þat a man haþ, ever þe more worþ he is. And þus þes averouse men tellen myche þat oon be worþ a þousand pound. But we tellen hem of oure bileve, þat Joon was betere þan alle þes richessis.

Crist seide to hem a lienesse, to stire hem from averice. Þe The rich man who enlarged his barns. feld of oo riche man brouȝte forþ plentenous fruytis, and he þouȝte wiþinne himsilf and seide, What shal I do? for Y have not to whidir Y shal gadere my fruytis. And he seide, Þis Y shal do; Y shal distrie my bernes, and Y shal make more; and þidir Y shal gadere alle þingis þat growen to me, and my goodis. And Y shal seie to my soule, Soule, þou hast many goodis put up for many ȝeeris; reste, drynke and ete, and make feestis. But God seide to him, Fool, þis nyȝt shulen þe fendis take awey þi soule fro þee; and þingis þat þou hast maad redy, whois whoos, E., trowist þou, shulen þei be? So it falliþ, whoso tresouriþ to him, and is not riche in God. And Crist seide to his disciplis, Herfore Y seie to ȝou, nyle ȝe be bisye to ȝoure lyf, what ȝe shulen ete, ne to ȝoure bodi, what ȝe shulen be cloþid wiþ; for So in E; the passage So it falliþ—for is wrongly excluded from the quotation in A. þe liif is more þan þe mete, and þe bodi is more þan þe cloiþ. And so more bisynesse shulden men have for þis betere þan for þe worse, and specialy for þat place where þe soule and þe bodi shulen evere more dwelle. And þus men shulden gadere vertues, to fede þes partis in blis of hevene. Biholde ȝe þe crowes; for þei neiþer sowen ne repen, and þei han neiþer seller celir, E. ne bernes, but ȝit God fediþ hem; myche more God wole fede his servauntis. And þus for beste þing shulde man be moost bisye.

ÞIS gospel is toold bifore fulli to al þe lettre See p. 172, supra., but marke here On the false and interested preaching of the friars, both how sikir it is to preche þe gospel and leeve dremes. For freris prechiden now late a dreem See p. 166 supra.; but þei cowden not rede wel, those on the side of Urban, and those ad∣hering to Cle∣ment. and þei leften treuþe of þe gospel. And þus þei han harmed oure lond, boþe in men and moneie, and love of God, and mannis frendshipe; for so myche frendship as we han lost, shulen freris nevere licly gete aȝen. And so þe wynnyng þat þei shulden have getun for trewe prechinge of þe gospel, were betere þan many hundrid þousynd mark. But myche more þei maden us lese; for men þat knowen siche journeis and dis∣pensis in money, wiþ hors and harnays, seien þat it comeþ to more, wiþouten oþer harmes þat ben fallun. And noo drede alle freris, or many, assentiden to þes heresies þat þes freris han prechid here, to gete moneie of þe puple. Lord! ȝif men weren led bi witt, and wolde no more fede sich, bifore þe rewme were restorid of þis harm þat þei han don. For it semeþ to many men, þat til þat tyme freris ben acursid; and comunyng So E; A has comune. þus wiþ cursed men shulde not profit to oure rewme. And dedis of hem þat God cursiþ ben litil worþ or nouȝt to blesse. Late hem lyve on þer werris, and on þer martris þat þei han getun, or sille þer feyned indulgence; and disseyve þei no more oure rewme; for feyned gabbingis þat þei heepen shulde make no treuþe to man of witt. Have we alle þes freris in suspect, in mater of bileve or oþir; for þei han sowen þus opynli lesyngis, aȝens bileve. And no drede Clementis freris wolen as faste feyne aȝens us; for come þei in anoþer lond, þei wolen soone assente to Clement; and so þei wolden now here, ȝif þei hopiden worldli wynnyng. But God forbede þat oure bileeve be led bi sich heretikes; þat seien þat þe fendis eleccioun makiþ hem newe article of bileve; as freris þat ben wiþ Clement seyen þat it is þer bileve, þat Clement is heed of hooli Chirche; as oure freris feynen þus of Urban. Who shulde have hem not suspect of heresie þat þei han prechid?

ÞIS gospel telliþ how a man shulde do his almes, and to what Parable of the supper. men. Luke telliþ how, Jesus seide to a prince of Fariseis, Whanne þou makist a mete or soper, nyle þou clepe þerto þi frendis, ne þi breþeren, ne þi cosyns, ne þi riche neiȝboris, leste þey So in E; A excludes lest þei from the quotation. bidden þee aȝen, and reward be maad here to þee. But whanne þou makist a feeste, clepe þou pore feble men, blynde, and lame, and þou shalt be blessid, for þey So E; A has þe. han not wherof þei shulen ȝelde þee, for it shal be ȝolden to þee in þe aȝenrysyng of just men. Whanne Crist hadde seide þes þingis, oon of hem þat eten togedere seide to him, Blessid is he þat shal ete breed in þe rewme of God.

Here men ben tauȝte to what þre men þei shulden do þer Commentary. almes bodili; for to pore feble men, to pore lame men, to pore blynde men. For a man may be feble, lame, or blynd, and ful riche; but whanne he is pore wiþ ony of þes þree, þanne he is able to take sich almes. And, for alle curatis shulden be pore, and ben alle feble to do þer office, and to traveile for þer mete, þerfore þei taken almes as pore feble, and don beter goostli almes aȝen. And þes blasfemes out of bileve, þat seien þat Crist spekiþ here falsely or uncompletly to teche men to whom þei shulden do þer almes, ben comunly stronge beggeris, and tirauntis in Cristis Chirche. But þes heretikes shulden not be trowid, ne be nurishid wiþ sich almes. Men may ȝyve sich men good bi oþer title þan title of almes, as bi felowship or lordship, as many taken ofte mete wel.

ÞIS gospel telliþ how Crist helide a man upon þe Satirdai, Cure per∣formed on the Sabbath day. and answeride to men þat accusiden him, and proved bi resoun þat he dide wel. Luk telliþ þat it fel þat, Jesus wente into þe synagoge, and tauȝte þerinne. And þer was a man þere, and his riȝt hond was drye, and þe Scribis and Fariseis aspieden, wher Jesus heelide on þe sabot, þat þei shulden fynde to accuse him. And Jesus knewe þe þouȝtis of hem, and seide to þe man þat hadde þe drye hond, Rise þou, and stonde in þe myddil. And he roos and stood. And Jesus seide to hem, I axe where it be leveful to do wel or yvel in þe sabot; to make a soule saf or to leese it. And Crist lokide alle men on alle men, E. aboute, and seide unto þis man, Stretche out þin hond. And he stretchide it out; and his hond was restorid. And þei weren fulfillid of unwisdome, and þei spaken togidere, what þanne þei shulden do of Jesus.

Crist makide many resouns þat man brekiþ not þe Sabot, Commentary. ȝif he do miraclis on þis day, alȝif þei ben bodili werkes. For þanne shulden men moost do wel, in werkes þat God wole have done; but God wolde have þis werk done, for he him self dide þis myracle. Ȝif Crist hadde do þis myracle for hyre, þanne þes Fariseis hadden wel argued. But it is good to traveil bodily, and freely to serve God. But þus dide Crist, in doynge myraclis, as he shulde schulde do, E. upon Sabot. For in state of innocence men myȝten traveile boþe bodili and spiritualy to serve God in nedeful þingis; and þus servide Crist to God, doyng miraclis on þe Sabot. And þis was a medeful werk, and God was auctor þerof; and herfore dide Crist sich werkes comunly on þe Sabot.

ÞIS gospel telliþ men what vertue is in riȝt bileve. Mark telliþ The power of faith. þat, Crist seide, Soþely Y seie to ȝou, þat ȝif ony seie to þis hill, Take þee awey, and sende þee into þe see; and doute not in his herte, ȝif he trowe riȝtly, þat whatevere he seiþ shal be do, þanne it shal be don to him. Here ben many objecciouns þat þes wordis of Crist ben false; siþ many men may axe þingis, and trowe into hem, and ȝit mai faile. But prove þou þat þis man doutiþ not, but spekiþ riȝtly, and þanne þou makist an argument þat Crist and his gospel ben false. But þou provest not þat þou takist, and þerfore caste þis skile awey. But ech Cristene man shulde trowe, þat what skilful þing he axiþ God shal do to him, be it more or be it lasse. But discrecioun is here nedeful, þat man axe þat he shulde axe; as þat he tempt not God, to axe þing þat is not nedeful, but nedeful to prove Cristis bileve; and þanne mut it nedis be, siþ God failiþ not in nedeful þing, and in power he mai not faile. And God haþ kept evere a word, answerynge to men þat tempten Crist. For which þing Y seie to ȝou, alle þingis whatevere ȝe axen in good preier, bileve ȝe þat ȝe shulen take hem, and þei shulen come to ȝou.

And whanne ȝe shulen stonde to preie, forȝeve ȝe if ȝe han ouȝt Forgiveness of injuries. aȝens ony, so þat ȝour fadir þat is in hevene forȝyve to ȝou ȝour synnes. And þus ech man shulde forȝyve alle þe synnes doon aȝens him, for he shulde forȝyve his injurie, and leeve to God what he wole do. But injurie don aȝen God is propre to God to forȝeve. And it is ofte resonable to aske faste bodily dettis, as men axen almes of men; and God biddiþ þat þei shulden do almes; but be war þat þou axe noo veniaunce of þing þat is propre to God.

And here men seien, þat Crist haþ grauntid to alle hise prestis, The power of the keys. and first to popis, þat whatever þei bynden or unbynden above erþe, it shal be þus doon in hevene. And þis is soiþ whanne þei done þus above þe erþe,—as we han seid bifore,—so þat þei han cunnynge to acorde wiþ þe keyes above; and ellis þei done not þus above þe erþe, but in þe erþe, or byneþe þe erþe. And þus a man shulde forȝeve his wrong, and leeve to Crist riȝt punishing. And so it semeþ no gospelis dede gospel dede, E., neiþer to fiȝte ne prisoun men, but ȝif God bidde to do þus; and þanne men don as Goddis servantis. And þus seiþ Crist þat, ȝif ȝe forȝeven not, þanne ȝour fadir þat is in hevene shal not forȝeve ȝou ȝoure synnes. Here mai we see þat Crist wole part þe wrongis þat men doon aȝens men, and þat men doon aȝens God; for þat forȝyveþ noon but God. And ȝif a man be Goddis trewe viker, þis viker forȝyveþ in Goddis name. But þis forȝyvynge is al oþer þan forȝyvyng þat God forȝyveþ.

ÞE witt þat þis gospel seiþ is toold bifore in þe fyfþe weke The professing disobedient, and the re∣pentant obe∣dient son; by the first are meant the Jews, by the second the Gentiles. aftir Domine ne in ira, and þere men mai see þis gospel See above, p. 27. 'Domine ne in ira' one would suppose to be the first words of an introit; but there is no introit with such a beginning in any office falling near the octave of the Epiphany.. But siþ al witt is in Goddis lawe, and bi þe same skile in þe gospel, sumwhat moten men seien here of þe witt þat þe gospel telliþ. Matheu seiþ in þis gospel, þat God hadde two sones, boþe þe heþene men and þe Jewis. But þe firste seide, he wolde not do his bidding; aftirward he hadde forþinking, and dide þe dedis þat God bad him. Þe Jewis seiden þat þei wolden do, and failiden falsli in þer dedis; and þus þei weren more to blame, for more falsehede in word and dede.

And here men douten comunly of þe sixte maner of con∣sence Whether men who do not reprove open sin are guilty of consenting to it. consent, E., þat is whanne a man leeviþ to reprehende an opyn synne. Þus seien seintis, þat him wantiþ not scripul of privy felowship, þat leeveþ to blame an open synne. And anoþer seiþ, he þat may amende and is necligent, wiþouten doute he makiþ him partener of þe trespas. And þis same techiþ Cristis dede, þat is comaundement to Cristene men, for it seþ hiȝer to hem þan ony man mai speke bi vois. Crist, al vertuous and al witty, blamede hye preestis and Phariseis, and ȝit he wiste þat herfore þes ypocritis shulden shape his deþ. And no man of bileve haþ drede þat ne here was ground of errour; for Crist reprovede where moost was nede, and so shulden men do to-day. Crist ȝaf þe forme how men shulden blame þes folk bi weie of charite; for he seiþ þat hem þat he loveþ, he reproviþ and chastisiþ. And he seiþ in Joones gospel, þat he ȝyveþ a newe mandement þat hise lymes love togidere riȝt as he lovede hem. And þus aspie þou what is cause of þe synnes of þes two So in E; A has twoo. folk, and drawe mekely awey þis cause, and þanne þou doist as Cristis child. And siþ lordship and temporal goodis nurishen synne in þes two folk, drawe awey þes two brondis, and þis boylyng wole after quenche. And no drede assent to þes menes is to assente to þes synnes. Many seien þat þei wolden þat þes synnes weren fordone in þe Chirche, and ȝif eiþer þei ekyn eken, E. þe fier, or leeven to wiþdrawen þe brondis;—as who seiþ, Y wolde fayn þat þe hete of þis water were So E; weren, A. quenchid, and ȝit Y putte under fier, and leve to wiþdrawe þe brondis. Þis consence is wel knowun of Crist, þat knowiþ al þing. And þis blamyng shulden men do, for love to þes two folk; for no drede Crist for love reprovede hie preestis and Phariseis.

But here men replien comunly, þat bi þis skile ech man Objection stated and answered. assentiþ to ech synne doone in þe Chirche; for a man assentiþ þat ceesiþ to speke aȝens þis synne. Also many knowun not þis synne, and ben not in power to ceese it; how ben þei oblishid herto of God, þat worchiþ al bi resoun? Here Cristene men shulden have no drede þat ne þis consent is comune now. And so it is seid ful soþly, þat whoever synneþ ony wey assentiþ to al synne þat is done þanne, as many men drawun a boot. But here we moten distingue blame fro liȝt synne þat we moten have, for ellis holy men assentiden ever to al manere synne. Do we now þat in us is, and God wole have us excusid. And to þis secounde evydence a man shulde nevere ceese to aȝenstonde þes synnes, wher he be alyve or deed. For lyve a man riȝtfully, and for him God helpiþ his Chirche. And þus ech hooly deed man helpiþ aȝens ech synne here in þe Chirche. But summe shulen helpe in o maner, and sum in anoþer; as lyvyng, to whom God ȝyveþ witt, shulen helpe bi resoun and bi wordis, and oþer lyvynge, to whom God ȝyveþ power, shulen helpe bi prudence of þis power, and oþer, symple idiotis, shulen helpe bi þer good liif; and so no man is excusid þat he ne shal helpe on sum maner. And siþ þe helpe is in Goddis hond, feblenesse of bodi excusiþ So E; A has excusid. not. And bi þis mai men undirstonde how þe þridde object shal be assoilid How the third objection is to be solved.. As ech man knowiþ al þing in generalte, so he knowiþ synne. And lyve he medefully, and God wole departe his meed, and helpe bi him where nede is. And þis shulde ech man knowe, as Goddis lawe shulde be al knowun of ech man in his degree, of summe more and of sum lesse, after þat God haþ oblishid him. And so ech man shulde wite þat preestis shulden lyve a pore liif; and þus necligence, or levyng for to helpe in Goddis cause, is þe firste and mooste synne þat rengneþ now in þis Chirche. And Crist diede in þis cause, to prynte it betere in Cristene men, þat þei shulden þenke to helpe here for more profit þat comeþ þerof.

ÞIS gospel telliþ how Crist dide a miracle, þat he reservede The casting out of the dumb and deaf spirit. to him. And many seien þis is þe same þat Luk telliþ of þe lunatik. Mark seiþ þat, Oon of þe puple answeride, and seide to Jesus, Maistir, Y have brouȝt my sone to þee, þat haþ a domb spirit. Þis spirit is clepid bi þat name of þe siiknesse þat he makiþ; and þus, for he makiþ a man domb, he is clepid a domb spirit. And he harmed many weies þe man þat he dwelte inne; for where evere þis spirit takiþ him, ȝif he may, he fruyshiþ fruschiþ, E. him doun, and þanne he froþiþ, and gnastiþ wiþ his teep; and aftirward he wexiþ drie. And Y seide to þi disciplis þat þei shulden cast out þis spirit, and þei myȝten not. And Crist answeride to hem, and seide, O kynrede untroweful, how longe shal I be wiþ þou! how longe shal I suffre ȝou! brynge ȝe þis siik man to me. And þei brouȝten him to Crist. And whanne Crist hadde seyn him, anoon þis spirit troublide him, and he, cast doun in þe erþe, was waltrid and froþide. And Crist axide his fadir, How myche tyme is it fro þat þis is fallun to him? And þe fadir seide, Fro childhood. And ofte tymes haþ he puttid him in fier, and watris, to lese him; but ȝif þou maist ouȝt, helpe us, and have mercy on us. And Jesus seide to him, ȝif þou maist bileve, alle þingis ben possible to him þat bileeveþ. And anoon þe fadir of þe child cryede wip teeris, and seide, Sire, Y bileve; helpe myn untrouþe. And whanne Jesus hadde seyn þe folk rennynge þidir, he manasside þe unclene spirit, and seide, Þou deef and domb spirit, I comande þee, wende þou from him, and entre þou no more in to him. And þis spirit, cryinge, made him scrawle spraule, E; scraule, Q., or, al to-teerynge him, wente oute from him; and þe child was maad as deed, so þat manye seiden, þat he is deed. And Jesus, holdinge his hond, reiside him to him, and he aroos.

And whanne Crist hadde entrid in to þe hous, his disciplis axiden him privyly, Whi myȝten we not caste oute þis fend? And Crist seide to hem, Þis kynde of spiritis mai not wende out but in preiour and in fasting.

Men seien comunly here, þat Crist kepte þis werk to him Commentary. silf, for his apostlis failiden here in sadnesse of bileve. And herfore Crist reprovede hem, and movede þis fadir to trowe sadly. And þes apostlis weren presumptuous, and wolden not mekeli preie to God; and herfore seiþ Crist here, þat þis fend is casten out in preier and fastinge. For as fendis han dyvers poweris, so dyverse vertues contrarien hem. And noo drede Crist wolde þat his lordshipe were here shewid, and þus he spekiþ here as a lord. And myche peple saw þis deede.

ÞIS gospel telliþ two parablis þat Crist seide to confirme his The parable of the barren fig tree. werk. Luc telliþ how, Jesus seide to his disciplis þis similitude: þer was a man þat So E; A has and. hadde a fige tree plauntid in his vineȝerd. And he cam to seke fruyt in it, and he foond noon. And he seide to þe gardener, Lo, þer ben þree ȝeer siþ Y come to seke fruyte in þis fige tree, and Y fynde noon; þerfore kitte it doun, for whereto occupieþ it þe erþe? And þis gardener answeride, and seide to him, Sire, late it stonde, ȝhe, þis ȝeer, til þat Y delve aboute it, and sende donge to þe rootis. And ȝif it bere þus fruyt, it is a good werk and a wiis, and ellis aftirward þou shalt kitte it doun.

Þis man is þe godhede of hevene; þis vyneȝerde is his Commentary. chirche. Þis fige tree is þe rewme of Judee. And it was bareyne in þree eeldis; but Crist, gardener of þis vineȝerde, grubbide inne and dongide it; for he prechide to þe Jewis, and lefte his bodi in lond; but ȝit þis fige tree bare noo fruyt, and herfore it was kitt awey, þe two and fourtiþe ȝeer aftir Cristis assencioun.

Luk telliþ after how, Jesus was techinge in þer synagogis in Miracle of healing. sabotis, and lo, a woman þat hadde a spirit of sykenesse in eiȝten ȝeer, and she was bowed doun, and myȝte not on ony maner loke up. And whanne Jesus saw her, he clepide her to him, and seide to hir, Womman, þou art left fro þi longe siikenesse. And Crist putte to hir his hondis, and anoon she was streiȝt, and glorifiede God. And þus þis womman was heelid bi þe myracle þat Crist dide here. And þis persoun So E; A has perssoun. of þe synagoge answeride, dedeynynge þat Crist heelide on þe sabot, and seide unto þe puple, Þer ben sixe daies in which men moten worche, þerfore come ȝe in þes daies and be ȝe heelid, but not on þe sabot. And þe Lord answeride to him, and seide; ȝe ypocritis, where ech of ȝou unbyndiþ not in sabot his oxe or his asse fro þe cratche, and lediþ him to drynke? And was it not nede to unbynde þis Abrahams douȝtir, þat haþ ben bounden for eiȝtene ȝeer, fro her boond in þe day of sabot? And whanne Crist hadde seid þes wordis, alle his adversaries weren ashamed; and alle þe puple hadde joie in alle þingis þat weren gloriousely doon of hym.

ÞIS gospel telliþ how Crist dwelte in þe hous of Sache Zacbee, E.. The faith of Zaccheus. Luke seiþ þat, Jesus wente out, and wente unto Jericho. And lo, þer was a man þat hiȝte ȝachee, and he was prince of publicans, and he was a riche man, and he souȝte to see Jesus, and he myȝte not for þe puple, for he was litil in stature. And he ran bifore, and stiede into a sycomor tree for to see Jesus; for he was to passe þerbi. And whanne he cam to þe place, Jesus lokynge up saw him, and Jesus seide to him; ȝache, haste þee to come doun, for to-day Y moot dwelle in þin hous. And ȝachee hastide him, and cam doun, and took Crist ful joyfulli. And alle þe men, whanne þei sawen, grucchiden, and seiden þat he turnede to synful man; for puplicans weren holden synful boþe in liif and in craft. And ȝachee stood, and seide to þe Lord, Lo, þe half of my goodis, Sire, Y ȝyve to pore men; and ȝif Y have ouȝt bigiled ony, Y ȝelde aȝen þe forefold. And Jesus seide to him, For to-day helþe is maad to þis hous, for he is Abrahams sone. For mannis sone cam to seke and make saf þat was perishid.

Þis gospel is red in ȝeeris whanne þe chirche is halewid, for no feste ne masse is worþ but ȝif þe gospel conferme it. And as ȝachee resseyvede Crist, so chirchis resseyven Cristene men. But here shulden men undirstonde þat þe chirche is taken on Distinctions of meaning in the word Church. many maneres. First, for men þat shulen be saved, which Crist clepiþ Abrams sones. After, for þe hous of liym lyme, E. and stoon, þat conteyneþ sich men. We taken noon heede to oþer wittis þat þe chirche sumtyme bitokeneþ. Þes two þingis gederid togidere on what maner þat it be, þe firste chirche is Goddis spouse, in what place ever it be; þe toþir chirche is halowid and maad, as oþir places ben. And þes wittis ben diverse to speke þus of þe chirche. For no drede God is not spousid wiþ þis liym and þis stoon; but to sich places men gaderen, boþe good and yvel, for to heere Goddis word, and to resceyve þer sacramentis, alȝif it be not modir of men hem, E., but sich a temple is an hous to oure modir to reste inne. And many þingis þat men don here, men doon to Crist and his Chirche; and in worship of hem þei doon summe discretli, and summe doon folily, for defaute of enformynge.

ÞIS gospel telliþ bi what weie men shulen have pees in þis The peace of Christ. world. Joon telliþ how Crist seide upon þe Shire Þursday, Lo, hour þe houre, E. is comen, and now it is comun, þat ȝe be scaterid abrood ech on into his owne place, and ȝe shulen leeve me aloone; and Y am not aloone, for þe fadir is wiþ me. Y am aloone from mannis helpe, but not aloone from Goddis helpe. Þes þingis have Y spoken to ȝou, þat ȝee have pees in me. In þe world shulen ȝe have over-leiynge over-lyinge, E.; but truste ȝe, Y have overcome þe world.

Here shulden men wite wel in what þingis stondiþ mennis pees,—not in strong folk and castelis, ne in assailyng of oure enemyes, ne in preieris of freris, but in oure owne vertuous lyf. Triste we in Crist, and hope we wel to have in him oure pees bi vertues. For many moo freris preien aȝens us, þan feynen Errors of the friars. for to prei for us; and þes seien not, Pees to þis hous, what toun or cuntre þei dwellen inne, but shapen to hem axis of werre; and þis shewiþ no pees, but hate of Crist. And þus we wenen þat it were betere þat þes preieris helden þer pees, for þei witen nevere where þei ben ordeyned to peyne of helle, as fendis children; and it semeþ not bi þer lyf, þat ne þei assenten to þes grete synnes. How shulden þei bigilen þe puple wiþ chafferyng of þeir preier?

COMUNE custume of men Cristen men, E. is to make þer testament whanne On the right manner of making a will. þei dien, and for to make exequies for þat day þat þei ben biried. And in boþe þes þingis ben many errours in bileve; for it is groundid in mannis ordenaunce for þe more part, and not in Goddis. A greet disseit in þis mater stondiþ in trist of mennis preiours preyouris, E.; as freris and oþer preestis seien þat þei wolen save þe her, E. soulis and bringe hem hastili into hevene bi þe vertue of þer preier. But here at þe first men shulden wite, what preier profitiþ to men. And preier of good liif profitiþ moost of alle oþer, and þis preier profitiþ more to quyke men and to dede. Þou woist woste, E. nevere wher þis dede man be dampned or in purgatorie; and if þat he be dampned alle preiours saven him not. Ȝif he be in purgatorie, good liif of þe Chirche here mai be meedful to þis man, after þat Crist acceptiþ it. And þerfore lyve þou wel, and do þou profit to þe Chirche, and leve þis parting of mede to God, for so mut it nedis be.

Many men ben disseyved in founding of chauntries, in Evil conse∣quences of un∣wise bequests to pious uses. coostli sepulcris, and in solempne sepulturis; and alle þes feden þe world, and done no profit to þe soule; but as þei harmen men lyvynge, so þei done harm to þe soul. And as anentis masse or preieris, Cristene men shulden wel wite þat good liif of a plowman is as myche worþ to þe soule as preier of þis frere, alȝif it profite sumwhat. And þerfore it is an open foly to bargayne wiþ preestis for siche preier, siþ þei cunnen not grounde bi resoun þe valu of þer preier. And as God may accepte þer preier, so he may whatever he wole; and þus þis is a lewid ground to move men to triste to þer preier. ȝif þis prest shal be dampned, his preier profitiþ litil or nouȝt, but doiþ more harm to quike and dede; and þus shulden men hiire hym to leeve.

Preier of lippis bigiliþ many hire hem to leeve preyer of lippis, siþ þey bigilen many, E., and specialy whanne lippis ben Prayers offered by unclean lips. pollut; for sich preieris of preestis don harm many gatis. And herfore þei shulden kepe þer lippis fro bloody servise of þe fend. For men seyen þat prestis wordis shulden be as þe gospel; but now þer lippis ben foulid on seven maners, wiþouten moo. First, in irous wordis, as scorneful and wraþful. Also in un∣honest wordis, as worldly songis, and talis of japis. Also in gabbingis of þer breþeren;—and þis falliþ ofte to freris; whanne þei prechen of dede men, þei gabben boþe of quike and dede. Also in boostful wordis þat men speken of þer ordris, and of þingis þat fallen to hem; and sich lesingis hatiþ God. Also þei gabben upon God, þat is a foul blasfemye, as men may heere of freris in errour of þer speche, as þei tellen of þer begging in helpe of þer breþerheed, and in mede of fiȝtinge, wiþ oþer errours þat þei sowun. Sich lippis ben unclene to plese God bi þer preier. For Crist seiþ to Ysaye, Þis puple worshipiþ me bi lippis, but þer herte is fer fro me. Her lippis passen in malis beris lippis or oþer bestis; for, as anentis gloterie glotonye, E., þei gederen ofte fatte gobettis, and as anentis lecherie, þei synnen ofte in unclene kissingis Compare the account in Chaucer's Sompnoures Tale of the affectionate salutation of the Frere to the wife of Thomas the housbondman.. Þese sevene shulden preestis þenke on, and kepe her lippis in clene speche; and þan shulden þer preieris profite, boþe to quyke men and dede.

MEN shulden knowe þis treuþe in makynge of þer testament, The same sub∣ject continued. þat þe leste nedeful werk þat þei don her in þer persone is more medeful to hem þan al þat her seketours sectours, E; secatours, Q. done, and oþer men þat preien for hem, be it nevere so costli. For bi ech sich medeful werk may a man disserve blis; but bi sich werkes, whanne a man is deed, he haþ but remissioun of peyne or sunner comynge to blis, and þis is myche lesse þan þe toþer. And herfore seide Crist in þe gospel, þat men lyvynge shulden sue him, and lete þe dede men birie þe dede; for mede þat þe Chirche on lyve doiþ, wole God departe for dede men after þei han made hem worþi here. And þus in sich dede preier ben many men bigilid. Þenke we on Cristis testament, and shape we oure deeþ after his, for he diede in moost charite, and shape we us to die in sum to dyȝe so, E.. Oþer ben goodis of þe world, and bisie we us not þanne aboute hem, but bisie we us þanne in love of God and tristful sorewe for oure synnes, for no tyme þat man haþ here were worse to him to be distract. And þus sich makyng of testamentis is often a boon to many synnes; for bishopis and erchedekenes and þer clerkis synnen ofte here. Þe secutours synnen also by yvel dispending of þes goodis; and bi occasioun of þes two errours many oþer men ben discrasid.

And herfore it semeþ moost sikir to lyve þus evene wiþ þe The prayers of friars of little use to a man after his death. world, þat man leve no worldly goodis þat wiþdrawiþ wiþdrawen, Q. his wille fro God; but as þe soule goiþ fro þe bodi, so his wille go fro þe world, and be set hoolli in God, and al oþer bisynesse be left. Triste not in freris but in God for goode werkes þat þou doist. For þou maist se þer coveitise bi þer liif þat þei leden; þei han not purchasid hem baptym ne oþer leveful leene, Q; lene, E sacramentis, but schriftis and sepulturis, and certis for devocioun of muc. And siþ hoolynesse of man makiþ holy place, and not aȝen, and sich acurside apostataas þat loven more muc þan men ben moost cursid ypocritis, þat place is enterditid of God, and to be biried in sich a place doiþ no good to þe soule. For herbi þei feden ypocritis, to þe greet harm of þe Chirche. And þus men shulden triste in God, and leeve oþer wordis þat now ben feyned; for he þat heeriþ wordis of Crist shal have liif wiþouten eende. Loke men whanne þei dien þat al þer love be fro þes goodis, and þat þei ben discretly departid where þei mai moost profite. For he þat biquetiþ biqueþiþ, E, Q. to his frend ony sich good, for oþer cause þan for worship of God and profit of holi Chirche, failiþ in charite; and þis is not good now; for þis defaute in charite, for þe oure of mannis deeþ, is moost out of sesoun, for it makiþ a man dampned.

ÞIS gospel telliþ of matrimonie, how man and his wyf shulen Christian mar∣riage. love togidere. Matheu telliþ þat Scribis and Phariseis camen to Jesus, and temptiden him, and seiden; Wher it be leveful to a man to leeve his wyf for ony cause? Crist answeride, and seide to hem, Wher ȝe han not red þat he þat made hem at þe bigynnynge, male and female he made hem? For God made hem in þis kynde to love, and þus brynge forþ fruyt. And so þer ben þree goodis in þis oon sacrament, feiþ, children, and chastite. For þei shulden love togidere, and love þer children, wiþ chastite. Þe man shulde holde him to þe womman, and þe womman hir to him, and ȝif oþer of þes faile, þe toþer, stonding clene, mai leeve þe bedde. And Crist seide to þes men, Herfore shal a man leve fadir and modir, and shal drawe to his wyf, and þei shulen be two in oo fleish. And so þei ben not two now, but oo fleish.

And bi þes wordis wolde Crist meene þat moore oonhede Commentary. shulde be bitwixe a man and his wyf þan bitwixe oþer men. Ech man wiþ his broþer is oo fleish, as o bodily kynde, and a man is maad oon wiþ an hoore on oþer maner, but þis sacramental oonhede passiþ þis in many maneres, for þis oon∣hede shal laste in hevene, but not bi sich fleishly knowing. And as preestis shulden preche pees, so þei shulden move to þis love; but as þei forȝetun pees, so þei forþetun to move herto. For unkynde braunchis þat spryngen up doon harm to þe tree.

And here men shulden þenken upon to do worship to þe The excellency of the gospel, as God's own word. gospel, for it is Goddis owne word, and so worshipe God in it. Wel we witen þat a lordis word is myche chargid To charge means here, as in many other places, 'to hold important,' 'to value highly.' for his worship, and word of kyng or emperour is more chargid for his hyȝenesse. And siþ Crist is heier many weies, boþe in witt and in worship, charge his wordis for reward, siþ þis lord is greet and witti. And þis moveþ many men to hate alle oþer wordis for Cristis, and saveren hem lasse, but ȝif þei ben groundid in wordis of þe gospel. And þus men ben to blame þat docken wordis of God, and þat avoutren Goddis word, as Poul pleyneþ on many men. Þes men docken Goddis word, þat takun a word of þe gospel, and aftirward reducen þer fablis, bi rymes or oþer fals witt. And certis þis is a foul synne, for þus Goddis sentence is hid, and mannis liking is prechid; but wo worþe him þat þus doiþ! What resoun shulde move freris to large þer cloþis and docke þe gospel? Certis, bi vertue of þe gospel, men kissen boþe bokes and wallis, but sich reverence þei don not to frere freris, E. cloþis, but ȝif þei ben woode. And so þenke we on þis ende, þat þis gospel telliþ last. Þat þing þat God haþ joyned shulde not a man departe. And þus, siþ God joyned þis witt to wordis þat þe gospel spekiþ, men shulden not departe þis witt, and put an hoore witt þerfore. For þanne þei avoutren falsely Goddis word, as Poul spekiþ

The concluding rubrick in MS. A is as follows:—.

Here enden þe Ferial Gospels of al þe ȝeer wiþ commemoraciouns, and bigynnen þe Sonedai Pistlis.

WE taken as bileve þat epistlis of apostlis ben gospelis of Introductory. Crist, for he spak hem alle in hem, and Crist mai not erre. And alle þe gospelis speken good tiþingis of joie of þe blisse of hevene. And alȝif þe Holi Goost spekiþ ech word of holy writt, neþeles Crist spake in Poul more plentenousely and sutilli. And þis moveþ sum men to telle in Englishe Poulis pistelis, for sum men may betere wite herbi what God meneþ bi Poul.

Þis pistle of Poul telliþ, how þat men shulden bigge þer tyme. The apostle tells us to re∣deem the time. For alȝif God ȝyve freely tyme, as liȝt and oþer ȝiftes of kynde, neþeles by synne of man tyme is lost to come to hevene; and not oonly bi synne of Adam, but bi synne of ech man þat wole not, in vertue of Crist, bigge þe tyme þat Crist ȝyveþ for to wynne þe blis of hevene. And þis marchandiȝe shulde ech man do—specialy for þis cause; for þe daies for synne ben yvel, and maken many to lese þer tyme, Poul bigynneþ to stire þus to take hede to Goddis tyme, and to lese not þis tyme, leevynge to disserve blisse. Breþeren, we shulen be witynge þat our is now us to rise fro sleep, for now is oure helþe nere þan it was whanne we bileveden. Eche man coveitiþ kyndely to have blis þat God haþ ordeyned to mankynde to reste inne, but many men contrarien hem silf, for þei coveiten comunli to have þis blisse, but þer lust and fleishli witt letten hem to wynne þis blis, and bryngen resoun asleepe, and maken men to contrarien hem silf. For ech man shulde first coveite his beter, and flee his yvel, and so a man shulde more wille blisse þan ony sen∣sible lif here. And þis takiþ Poul as bileve, whanne he biddiþ men rise fro slepe. And Poul meneþ bi þis sleep synne þat foolis lyven ynne. For riȝt as a man, whanne he slepiþ, wantiþ witt to kepe him, and is nere dede þan a best, so it is of synne∣ful men. For what dede ever he doiþ, it lettiþ þanne to dis∣serve blis, and disposiþ him to þe peyne of helle, þat is wers þan beestis deþ. And for men shulden rise on morewe, and do þer werkes aftir resoun, and men have now litil tyme to regarde of olde fadirs, þerfore seiþ Poul here þat our is now to rise fro sleep. An our is a litil tyme, and sunne of riȝtwis∣nesse is uppe.

Þe secounde word þat Poul seiþ stireþ to þe witt of þe former because our full and final salvation, which cannot be till the last judgment, draws near; word, whanne he seiþ þat now is oure helþe more nyȝe þan whanne we bileveden. It is knowun bi kyndely skill þat þe þingis þat moven kyndely, moven faster toward þe eende. And it is also knowen bi skile, þat as tyme passiþ to men, so it comeþ nyȝe domesday, whanne men shulen have fulli her helþe. For al if Crist be mennes helþe, ȝit he makiþ not helþe in man, but as resoun of tyme axiþ; and herfore to þe day of dome shal not al Cristis Chirche be in ful helþe, ne slepe in blis wiþ her spouse. To þis entent spekiþ Poul, in þe persone of al holy Chirche, þat now, whanne tyme is passid to bileve þat þe Incarnacioun is to come, but þat þe Incarnacioun is passid, as þe Chirche seeþ ascencioun, it mut nedis now be nere to þe ful helþe of þe Chirche þan it was bifore tyme, whanne þe Chirche oonly bilevede. For now þe Chirche passiþ bileve of þe Incar∣nacioun of Crist, siþ it wote wele in heven þat Crist haþ longe be þere man. And þis shulde move Cristene men to disserve hastely blisse, siþ þei ben neer þe eende þat þei coveiten kyndeli.

And to þis witt spekiþ Poul aftir. Þe nyȝt, he seiþ, haþ gon we must there∣fore put off the works of darkness bifore, and certis þe day shal come nyȝe; and þerfore caste we away þe werkes of derknessis, and be we cloþid wiþ armes of liȝt. Walke we honestly as in þe day. Here men undirstonden ofte bi þis nyȝt þe nyȝt of synne. For as angelis weren not con∣fermed, but ever stoden in nyȝt of grace, so mankynde, siþ it was made, stood sum wey in nyȝt of synne, til þat Crist was maad man; and he is sunne of riȝtwisnesse, and he mai not falle to synne, siþ he is riȝtwisnes him silf. And herfore seien grete men, þat Moises in boke of Genesis was moved bi God to seie þus, þat even and morewen was maad o day; and bi þis ordre of þes wordis God techiþ how synne wente bifore. But be we ware and trowe we not þat God himsilf made synne, but boþe in angel and in man was a maner of derknesse, bifore þat God confermede hem; and þis confermynge was bi his Sone. And after þe first tyme of þe worlde, Adam and Eve synneden, and not in þe first tyme, in etyng of þe forfendid appul. But ȝit, bifore God confermede hem, þei hadden derk∣nesse of even, and wantyng of Goddis grace, þat came whan þei weren confermed. And þus, alȝif Adam was confermed as soone as he was made of God, for Goddis ordenaunce was þanne upon him þat he shulde þanne come to blis, neþeles Adam was kyndely, bifore þat he was confermed of God. Þis day þat shal come after is undirstonden þe day of dome. But sum men þenken more sutilli, þat þis day is day of ordre bitwixe þe kynde þat man hadde first, and grace þat he haþ of Crist, and to þis witt spekiþ Poul. And siþ þis ordre is reversid by grace of Crist, þat first is liȝt, and siþen shyneþ upon kyndely even, we shulden caste awey werkes þat ben of derknes of synne, and first in þis goostli gendrure be cloþid wiþ armes of þe first liȝt. And þus divisioun in mannis kynde, and priorite in liȝt of grace, ben tolde here bi wordis of Poul, whanne he clepiþ werkes of derknes, but singularly armes of liȝt The words in the Vulgate are tenebrarum and lucis.. And þus in þis hevenly gendrure shulden we wandre in day of grace, and fle derkenes of synne, for ellis we kepen not Cristis ordre.

It is knowen to expert men, þat man shameþ kyndely to and walk honestly as in the day, do many synnes in liȝt þat he wolde do in derknes, as ben leccherie and þefte, and many oþer suche synnes, þat man doiþ in derknes of nyȝt and shameþ of hem in liȝt of day. And herfore Poul biddiþ men walke honestly as in day, þat men shulden kepe hem silf in grace bi goode werkes, and flee synne; for ydilnesse in good werkes stireþ many men to synne. And herfore Poul biddiþ us walke, and not stonde ne ligge in þis wey. And ȝit Poul specifieþ more of sixe synnes þat men don. Dwelle we not in ofte etyngis, and drunkenessis þat suen after. Many men have a maner to ete ofte for to drinke, and þis mete is an ale spore to stire hem for to drinke; and sich ofte etingis of men ben clepid commessaciouns Comessationes, banquetings.. And ofte, after sich etingis, sueþ drunkenesse in men. not giving way to sensuality.

But, for men in þis lyf reversen þe ordre of God, þerfore in þis seconde ȝoke Poul rekeneþ synnes þat comen bifore. Siche men þat synnen þus liggen ofte to longe in þer beddis, and so þei have unchastnes in þouȝt, in word, and in dede. And herfore seiþ Poul after, þat we shulden not reste in beddis, ne in unchastite þat sueþ ofte aftir þis reste. For many ben temptid of fleishly synnes bi sich couchyng in þer beddis; and ȝif þei rysen and wakeden bifore, þei shulden fle sich unchastite. And herfore many men usen wel to come not in bedde wiþ sheetis, but be hilid above þe bedde, and rise anoon whan þei ben temptid; and þis semeþ Poul to teche, more þan to rise at nor to envy and bitterness; mydnyȝt.

Þe þridde ȝok þat Poul forfendiþ, is chiding and envie. For þes foure sisters bifore bryngen in liȝtli þes two; for ydilnesse in þis lyf makiþ men to stryve after; and for strif, wiþ yvele wordis, ben men groundid in long envie. against all such sins the true remedy is to be clothed with Christ.

But medecyne for alle siche synne is, to be cloþid in Jesus Crist. And þat man is cloþid in Crist þat haþ freish mynde of his lyf, and cloþiþ his wille to sue him, lest his soule be cold in love. And þis were a general medecine to fle synne and sue vertues; for no man mai synne in þes, but in defaute of cloþing of Crist. And for þis al Cristene men han nede to knowe bileve of þe gospel, and so to knowe þe liif of Crist, and þe wisdom of his wordis. And so Cristene men shulden wite þat Poulis wordis passen oþere writingis in two þingis—þei ben pure, sutil, and plentenous to preche þe puple. Þe sutilte of Poulis wordis may make me and foolis to shame, whanne we cunnen not undirstonde sutilte of his short wordis. Þei ben also plentenous; for ech treuþe þat Poul spekiþ is knyttid wiþ ech point of bileve, and so after specheof oon may come speche of anoþer, after þat it profitiþ to þe heerers. As þe laste word of þis epistle biddiþ us be cloþid wiþ Jesus Crist; and siþ þis is goostly cloþing, in whiche mannys soule shulde be cloþid, al þe vertues of Jesus Crist may fittingly be brouȝt hereynne. And siþ al vertues ben his, al vertues may here be tauȝt. And vices þat ben contrarie to vertues may be declarid, to flee hem; as men þat taken privat sectis, or putten not Cristis sect alone, siþ þis cloiþ bi it silfe wolde suffice, ffailen of þe cloiþ of charite. And so it is to drede to hem, þat in tyme of þe laste soper þei shulen be dombe, for defaut þat þei have in bryde cloiþ. Þei shulen not be cloþid in wolen and lynen, ne putte sect of Crist bineþe, but putte þis lordis cloiþ above, and charge hem not wiþ oþer cloþis,—siþ Crist biddiþ men of his suyt þat þei shulden not have two cootis.

ÞIS epistle of Poule techiþ how men shulden cloþe þer soule All truth, and in a sense all falsehood, is written in God's law, either for our profit, or for our warning; in bileve, hope and charite, and þanne þei ben cloþid in Crist. Poul bigynneþ at bileve, and seiþ, þat alle þingis þat ben writun in oþer of Goddis lawes ben writun for oure lore. For þo þingis ben bileve þat men shulden cunne bifore oþer. We speken not of enke and parchemyn, but of þe sentence þat God seiþ; and bi þe seiynge of þis Lord we ben sikir þat it is soþ; as, whanne a symple man seiþ a treuþe, we trowen it not for he seiþ it,—siþ he mai gabbe, and many þingis mai be un∣knowen to þis man,—but Crist is man of greet witnesse, þat mai not faile in nouþer of þes. And so his speche makiþ treuþe to be bileve to Cristene men. Ȝit men taken more largely þes wordis þat Poul spekiþ here; for alle maner treuþis, þat ben writun in ony boke, ȝit alle þes treuþis ben writun in Goddis lawe on sum maner; as treuþis þat ben more nedeful ben writun þere more expresly, and treuþis not so nedeful ben hid þere in comoun wordis. And siþ falshede, as Austin seiþ See the second book of St. Austin's Soliloquies, chapters iv.—x., is trewe in a maner, al falshed or heresie is writun in Goddis lawe, and so many travelen in veyn to witen how heritikes shulden be knowen. But shortly, al þis falshede þat is un∣groundid in Goddis lawe is heresie in a maner; and al heresie is siche. And so many men wenen þat al þes newe sectis brouȝt in, siþ þei ben not groundid in þis lawe, smatchen sum∣what of heresie. And þerfore Cristene men shulden þenke shame to cloþe hem above wiþ raggis, and foule þe worþi suyt of Crist, as done al þes newe ordres.

Poul telliþ after for what cause God haþ ordeyned þes þingis that we may be patient and full of consolation, be writen, þat we have hope by paciens, and bi confort of þes writyngis. But Poul passiþ over þes two vertues, and praieþ after charite; þat God of pacience and of solace ȝyve ȝou to kunne þe same þing among ȝou, ech to oþer, bi þe lore of Jesus Crist; þat ȝe be of oo wille, and wiþ o mouþ worshipe God, þe which God is fadir of oure Lord Jesus Crist. Poul clepiþ God of pacience, and of solace þat comeþ after, for Crist tauȝte men to suffre boþe in word and in dede, and putte hem in hope þerfore to be solasid of God. For greet vertu is in þat man þat castiþ him to suffre, and kepiþ veniaunce to God, and hopiþ þat God for þis pacience wole conforte him. And herfore he is God of pacience and solace. And hereon many þenken to litil, þat fiȝten and pleden and casten weies how þei shulden be here vengid, as ȝif God knewe not þer wrongis. And so Goddis lawe undirstondiþ bi þis same þing unite, whanne men mekely knowen o Lord, and putten alle wrongis in his wille. And men þat slepen in þis þing resten surely in pees; and þis unite shulden men have bi þe lore of Jesus Crist, and þanne shulden þei be of o wille, and wiþ o mouþ herie God. Þes men have o mouþ, þat preien God for pees and love, and what∣ever þei speken or don it sounneþ in to pees and charite. And þis lessoun is þinne to day, for men speken of werris and stryves, and how þei shulden vencushe þer enemyes, boþe religiouse and oþer. And certis þei have many mouþis þat ben amys sett upon; and siche fendis wiþ þer visers maken men to flee pees; and þes men worshipen not Crist, neiþer in his godhede ne in his manheed. For Crist þouȝte pees and love, and suffride þerfore in his manheed; and he þat reversiþ Crist in þis is Sathanas aȝens Cristis Chirche. And bi his oonheed told here men worshipen þe Trinite; and bi discord of many mouþis þes foolis fiȝten aȝens God.

And for þis good of unite spekiþ Poul þus after: And herfore and be made one through charity. take ȝe togider ech oþer in charite, as Crist haþ taken ȝou in to worsiþe of God; for Crist haþ made us Goddis children and breþeren to him silf, and þis is þe moost worship þat mai falle to ony man. It is holden a greet worship to be a kingis sone and his eire, but it is myche more worship to be Goddis sone and his broþer. And here þenken many men, þat þes newe ordres taken not þer breþeren bi þis forme þat Crist toke us, but þei breken charite, and maken þat discord of hem makiþ discord in good love. For noo drede licknesse of breþeren causiþ love among hem, and unliknesse is cause of discord and hate of hem. And in token of þis sentence, on ordre loveþ betere his broþer þan a man of anoþer ordre, alȝif he be betere loved of God. And þus þei have many mouþis to preie and to preche wiþ, for summe preien for þer breþeren, and accepten þer persone bifore God; sum men prechen for money, and sum for oþer worldis good. And so oonheed of mouþ shulde make acord in holy Chirche, but now diversite of mouþis makiþ discord among men.

But þis doublenesse was not in Crist, siþ he traveilid for For Christ is the saviour alike of the Jews and of the Gentiles, oonhede. And herfore seiþ Poul aftir; Certis Y seie, þat Jesus Crist was ministre of circumcisioun for þe treuþe of God, to con∣ferme bihestis þat weren maad to fadris. Jesus, to gete þis oonhede, toke on him circumcisioun; and so he was mynystre of þis kynrede, to make oonhede among fadris. God bihiȝt to Abraham þat in his seed he shulde blesse al maner of folk, boþe kynde of Jewes, and heþene men. And for þis oonheede suffride Crist, and wrouȝte in soule bi his godhede; and þis is þe treuþe of God, for God is sovereynli oon. And so Poul seiþ, þat Gentile folk shulden honour God wiþ oo mouþ, siþ þis fadir haþ doon hem mercy, and knyttid hem in broþerhed wiþ Crist. And to þis aleggiþ Poul foure writingis in Goddis lawe. David seiþ in þe persone of Crist, Fadir, for þou lovest acord, berfore Y shal knoweliche to þee in dyverse maner of heþene men, and Y shal synge to þi name. For men þat ben of oo wille singen in God þis unite. And efte seiþ þe same lawe of God, Be ȝe heþene men glade, for ȝe ben oon wiþ his puple. And efte seiþ þis same lawe, Ȝe alle heþene men, herie þe Lord, and alle puplis preisen ȝe him; for al maner of men of mankynde shulde be oonheed in oo Lord. And Ysay seiþ efte sone, Þer shal be a rote of Jesse, þat shal rise to reule heþene men, and heþene men shal hope in him. Þis rote of Jesse is Jesus Crist; for he was hidde bifore Jesse, and after he sprong to Cristene puple, and made o chirche of Jewis and heþen folk.

And to þis entent Poul preieþ, þat he þat is God of hope fille and his sect is better than these new sects invented by men. ȝou wiþ alle joie and pees in bilevyng, þat ȝe be plentenouse in hope, and vertue of þe Holy Goost. And þis vertue is charite; siþ þis Goost is love of God. And þus preien men now, þat holy Chirche be maad oon, and þes sectis be al left, but þe secte of Jesus Crist. For we have hope in God þat we shulden alle come to hevene, and wiþouten siche sectis lyve al in oo sect, and ech on have joie of oþer, wiþouten envie and discord. And to þis joie wolde dispose oonhede in Cristis secte; for Crist ordeynede þis o sect, to brynge to þis ful oonhede. And no drede þe fend haþ castid þis diversite in sectis; for if it were good, it hadde ground of scripture of God; but þis spekiþ of oonhede, and algatis of oonhede in soule. Þre partis ben in þe Chirche, prestis and lordis and comouns; and God haþ ordeyned al þes þree to helpe ech oþir to gendre love, and noon of hem to be superflu, but do þer office þat God haþ ordeyned. But þis diversite of þes sectis is comen in wiþoute cause, and þus it makiþ discord of men for wanting of good office.

POUL telliþ in þis epistle how men shulden mekely flee The guilt of priests, when they are false stewards of the divine mys∣teries. worldis stryves; and biddiþ first, bi oure life þat man have mater to gesse us as mynystris of God, and dispensers of his servises. And alȝif ech Cristene man shulde be founden trewe in þis, ȝit preestis boþe more and lesse shulden here be more trewe, and synne of failing of preestis in þis service is more foule. As, ȝif þe pope and his bishopis shamen to be Cristis servantis, and in þer maner of lyvyng þei shewen an emperours liif and lordly to þe world, siþ þat Crist hatide þis, þei ȝyven no mater to gesse hem to be mynystris of Crist, and so þei failen in þe first word of þis bileve þat Poul techiþ. Lord, what good doiþ The arrogance of popes. þis gabbing, þat þe pope wole be clepid 'moost hooly fadir' here, and bishop 'moost reverent' man! Siþ þer lif discordiþ fro Crist, þei shewen in takyng of þis name þat þei ben on þe fendis side, children of þe fadir of lesingis. For ȝif he seþ, after Gregori, þat he is servaunt of Goddis servauntis, ȝit his liif reversiþ his name, for he failiþ to sue Crist, siþ he is not dis∣pensoure of service þat God haþ beden, but he partiþ þe lordship þat þe emperour haþ ȝovun. And so al services of þe Chirche þat Crist haþ lymytid to his preestis, ben turned to þe contrarie side, and so to þe service of þe fend; so þat if men taken hede to þe service of þe Chirche þat Crist haþ lymytid, it is al turned up so doun, and ypocritis ben maad rehetours, so þat unneþe is left ony service of Cristis Chirche. And so bi þe service of men ben þei chaungid into oþer kynde, siþ þei ben Anticristis mynystris, and serven in anoþer Chirche. For, as þe gospel of Joon telliþ, Baptist held him in treuþe, and preiside him not in fals name, as many prelatis don to-day. And sich ben þe fendis servauntis and dispensours of his tresoure, þat is feyned falshede, as þe kyng of pride haþ tauȝt hem.

But naþeles, as Poul seiþ, here in þis liif wolden men axe þat God's judg∣ment alone sure; man's judgment fallible. a man be found trewe amongis dispensours of an house. For þis stiward, among servauntis, may do myche harm to þe house. And it semeþ to many men þat þe service of Cristis house is turned amys up so doun in changing into fals mynystris. And, for suche dispensours ben ofte jugid of þe house, for þei wolde fare more likyngli, þerfore seiþ Poul after, To me it is for þe lest þing þat Y be jugid of ȝou, or ellis of mannis day; but Y iuge not mysilf, þat Y serve treuly þe Lord, and mynystre to his ser∣vauntis as he wole; for alȝif Y have no conscience þat Y do aȝens Goddis wille, ȝit it sueþ not hereof þat Y am just bifore God, but he þat jugiþ me, seiþ Poul, he is Lord of alle þingis. For Lord, seid bi himsilf, meneþ Lord of alle lordis. And þus shulden men not be martrid for blynde jugement of men, for God mut juge al men, oþer to good or to yvel. And herfore takiþ Poul litil heede to jugement þat man jugiþ, for he wote wel of bileve, þat ȝif God jugiþ þus, þanne þis jugement mut stonde, and ellis not, but Goddis jugement. And þus þer ben two daies,—day of þe Lord, and mannis day. Day of þe Lord is þe day of dome, whan he shal juge al maner men; day of man is þan here, whanne man jugiþ bi mannis lawe; and þis jugement mut be reversid ȝif it ouȝt reverse resoun. But at þe laste day of dome al shal stonde to Goddis jugement; and þus þis is day of þe Lord, for al shal be þanne as he wole; and þis jugement shal not be contraried, for noþing may reverse it.

And herfore seiþ Poul þus here, And so nyle ȝe juge bifore tyme, til þat tyme þat þe Lord come, þe which shal liȝt þe hidde þingis of derknessis, and shal make knowe þe conceilis of hertis; and þanne shal preising be done in dede to ech good man of God. And ȝif at þe day of dome þes two þingis shulen be opyn,—þe lest purpos þat man haþ to do aȝens Goddis lawe, and þe lest conseil of his herte þat he haþ, to do wel or yvel,—what þing shulde be hid þanne to God and al his flok? Bokes shulen ben opened þanne, and men shulen knowe þer owne dedis, boþe good men and yvel. But good men shulen knowe al þing, for þei shulen se in þe book of liif al þing þat was or is. And þis moveþ many men to þenke upon Goddis lawe boþe nyȝt and day, for þat disposiþ to knowe what is Goddis wille; and wiþouten knowing herof shulde a man do noþing.

And þis moveþ many men to flee mannis jugement, boþe to True Chris∣tians shun all proceedings connected with the law. be juge and witnesse, and to plete in þis market; for þis maner of jugement sueþ to litil Goddis wille. And ȝif it sue ony tyme, it falliþ as a blynd man castiþ his staf; for ȝif man have riȝt to þing, þat riȝt comeþ of God to him, and God jugiþ þat he is worþi to have þis þing bi his dome. But what juge in mannis plee can knowe þis worþinesse? And herfore God forefendiþ þis strif; for boþe þe juge and his consentours done here aȝens jugement of God. And þus þer ben two wickide lawes;—lawe of seculer The sense requires the insertion of the words 'and law of ecclesiastical.' jugis; but worse is þe lawe þat is maad of Anti∣crist. And in þes two plees of men is myche synne aȝens God. Poul chargide not þes jugementis; but þe trouþe of holy writ, þat is wille of þe first juge, was ynowȝ til domesday, to have þe laste juge þanne in dede. And þus shulde stiwardis of þe Chirche juge not nakydly bi þer wille, but sikerly aftir Goddis lawe, in þing þat þei ben certeyn of. And siþ popis and Popes and cardinals often at fault in their judgments, cardinalis witen not wher þis man be able to be prelat of Cristis Chirche, þei taken ofte fole jugementis, and alȝatis ȝif lordship and wynnyng be cause herof; for þei wite nere wher þei juge aȝens þe jugement of God; and ȝif þei done, þei ben Anticristis, for Crist and God is al oon.

And herfore Crist ȝaf ensample to us to fle siche jugementis. O man, seiþ Crist, who made me juge and partere among ȝou? And sich lawes and jugementis þat Anticrist haþ brouȝt in, and put bihinde Goddis lawe, marren to myche Cristis Chirche. For Anticristis lawes ben reulis to þe stirward of þe Chirche, to make officers þerinne, and to deme lewid men. Anticrist chalengiþ here to be fulli Goddis felowe; for he seiþ, if he jugiþ þus, his wille shulde be taken for resoun; and þis is þe moste hye point þat falliþ to God in his godhede. And herfore boþe being blinded by covetous∣ness and pride. popis and kyngis shulden seke resoun above þer wille. For sich blasfemye bryngiþ men ofte above þe pride of Lucifer. He seide þat he shulde stey up and be like to þe heiest Lord, but he chalengide not to be Goddis felowe, and evene wiþ him or passe him. God bringe doun þis fendis pryde, and helpe þat Goddis word renne, for Y wote wel þat þis smoke shal be wastid, whanne it is heirest. And so, ȝif we taken hede to popis and prelatis þat ben now, þei failen foule in bileve; for it stretchiþ not to domesday, but restiþ jugement of þer day; but domesday is point of bileve. And þus þei failen as beestis in þingis þat ben bifore hem now, for smoke of pryde and coveitise lettiþ siȝt of þer bileve.

AFTIR þe joie þat Poul telliþ we may seie on Cristemasse day, The Nativity of Christ. þat a litil child is born to us. For Jesus bi oure bileve is born, and to þis entent spak God, boþe in figure and in lettre, þat a child is born to us in whom we shulde have þis joie. And so þre shorte wordis ben to speke of Ysaies speche, so þat men mai after joie in oþer service of þis child.

First we taken of bileve, þat siþ oure first eldris hadden synned, The necessity for an atone∣ment, þer muste aseeþ be maad þerfore bi þe riȝtwisnesse of God; for as God is merciful, so he is ful of riȝtwisnesse. But how shulde he juge al þe world, but ȝif he kepe here riȝtwisnesse? For þe Lord aȝens whom þis synne was done is God almyȝty and al-riȝtful, siþ no synne may be done, but ȝif it be done aȝens God. And evere þe more þe Lord is, aȝens whom þis synne is done, evere þe more is þe synne to take reward i.e., to render satisfaction or compensation. to þis Lord. As it were a gret synne to do aȝens þe kyngis bidding, but þe synne is more wiþouten mesure to do aȝens Goddis bidding. But God bad bi oure bileve Adam to ete not of þat appil, but he brak Goddis heste, and was not excusid þerinne, neiþer bi his owne foly, ne bi Eve, ne bi þe serpent. And þus bi riȝtwisnesse of God þis synne muste algatis be punishid. And it is a liȝt word to seie þat God myȝte of his power forȝyve þis synne, wiþouten aseeþ þat were maad for þis trespas; for God myȝte do þis ȝif he wolde, but his justice wolde not suffre þat ne ech trespas be punishid, ouþer in erþe or in helle. And God mai not accepte a persone to forȝyve synne wiþouten aseeþ, for ellis he muste ȝyve free leeve to man and angel for to synne, and þanne synne were no synne, and oure God were noo God. And þis is þe firste word þat we taken of bileve.

Þe secound word þat we taken is, þat a man þat shulde make and consequent necessity of Incarnation; aseeþ for synne of oure firste fadir, mut nedis be God and man. For as mannis kynde trespasside, so muste mannis kynde make aseeþ. And herfore it were to strange þat angel made aseeþ for man; for neiþer he myȝte, ne he was þat persone þat synnede here. But siþ al men ben oo persone, þat persone makiþ aseeþ ȝif ony membre of þis persone makiþ aseeþ for al þis persone. And bi þis may we sèe, þat ȝif God made a man of nouȝt, of newe to þe kynde of Adam,—ȝit he were holden to God as myche as he myȝte for himsilf; and so he myȝte not make aseeþ for him and Adams synne. And þus, siþ aseeþ muste be maad for Adams synne, as it is seid, sich a persone muste make þis aseeþ þat were boþe God and man; for worþi∣nesse of þis persones dede were evene wiþ unworþinesse of þe synne.

Þe þridde word, þat nedis mut sue of þes two wordis of lore, the fact of which is cele∣brated on this day. is þat a child is born to man, to make aseþ for mannis synne. And þis child mut nedis be God and man, ȝoven to man; and he mut nedis bere his empire upon his shuldren, and suffre for man. And þis child is Jesus Crist, þat we supposen was born to-day. And we supposen þat þis child is oonli born to þo men þat suen him in maner of lyvynge, for he was born aȝens oþer. Þes men þat ben unjust and proud, and rebel aȝens God, han þer jugement in Crist, þat þei moten nedis be dampned of him, and alȝatis ȝif þei ben unkynde to þer deþ aȝens his spirit. And þus, ȝif we coveiten wel þat þis child be born to us, have we joie of þis childe, and sue we him in þes þre vertues,—in riȝtwisnesse, and meeknesse, and pacience for oure God. For who ever contrarieþ Crist in þes unto his deþ, aȝens þe spirit, mut nedis be dampned of þis childe, as alle oþer shulen be saved. And þus þe joie of þis childe þat was þus meke and ful of vertues, shulde make man to be litil in malice,—and þan þei holden wel þis feeste. To hem þat wolen fiȝte or chide, Y seie þat þis child þat is born is prynce of pees, and loveþ pees, and dampned men contrarie to pees. Studie we how Crist cam in ful tyme whanne he shulde, and how he cam in mekenesse, as his birþe techiþ us; and how he cam in pacience, fro his birþe to his deþ. And sue we him in þes þre, for joie þat we have of him; for þis joie in þis pacience bringiþ to joie þat evere shal laste.

POUL telliþ in þis epistle what fredom men shulden use, and The Church in bondage until the coming of Christ. leve service of þe olde lawe, þat ledde men whanne þei weren children. Þe first word of Poul here is seid to us in þis forme; As longe tyme as an eir is litil, he dyversiþ not fro a servaunt bi sensible dyversite, alȝif he be lord of alle. It semeþ þat Poul spekiþ here of service þat is bondage, and latiþ out þe longe tyme; and spekiþ now of o part and now of anoþer; and spekiþ here specialy of al mankynde þat shal be saved. Þis kynrede is an eir of þe blisse þat ever shal laste. And fro þe bigynnyng of þe world þer is noon diversite bitwene him and þe servaunt, siþ þe children of Israel weren in grete bondage in Moises tymes, siþ þei weren tretid bi Pharaoo in hard servise foure hun∣drid ȝeer. And ȝit þis kynrede, þat is Cristis Chirche, is lord of al þingis of þis world; for Crist, Goddis sone and Lord of alle, puttide þis child over alle his goodis. And as ȝong eir of a man is for a tyme of his childhode, whanne he is wiþinne age, nouȝt tretid as a lord, but undir tutours and governors, boþe in werkes in foode and cloiþ tretid as anoþer servaunt, til þe tyme þat his fadir wole þat he be tretid as lord, so it was of þe Chirche, þe which is kynrede of Crist. Whan Crist was bicome man þan þis kynrede was taken to worshipe, and puttide fro þe service þat he kepte in þe olde lawe. And herfore seiþ Poul here, þat we þat ben of þis kynrede weren undir þe elementis of þis world servynge, as oþer bonde men. And it semeþ þat Poul wole seie, þat þes elementis of þis worlde weren worldly lawes þat þe Chirche kepte in tyme of þe olde lawe. For riȝt as a myche boke is maad of lettris as elementis, so þe lore of þe Chirche is made of customes þat it kepiþ. And þus þis eire lernede first his a bi ce, as a litil child, and was holden þanne in drede to lerne þe lore of Goddis lawe. But whanne fulnesse of tyme cam, þat þe Chirche shulde be treted þus no more, God sente his sone, mad of womman, mad undir þis lawe, to bigge aȝen þis eir to fredom þat he hadde in innocence, alȝif he were undir þe lawe for a tyme. Crist was maad as a creature, siþ Crist was þis manhede; and so Crist was maad of Marye, as Poul drediþ not to graunt here. And siþ ech part þat Crist hadde was maad of God, as men witen wel, what shulde move men to drede to graunte þat Crist was al made? But siþ Crist is of two kyndis, fulli God and fulli man, bi his manhede was he mad, and bi his Godhede not maad. And for to knitte his two lawes, Crist made him silf undir hem boþe. But in tyme of þe olde lawe men kepten many partis of þe lawe þat men neden not now to kepe,—as serymonies and jugementis. But, for to shewe oonhede of þe lawe of God, o lawe of ten comandementis lastiþ on for ever more, þat men ben ever holden to kepe. And as ful man in his kynde is maad of bodi and of soule, so þe ful lawe of God is made of þe olde and of þe newe; and so men ben holden now to kepe þe witt of þe olde lawe, but as Goddis goostli children, to charge oonli þe moralte.

Þes wordis þat Poul spekiþ here ben hie in treuþe and in witt, Difficulty of understanding the apostle's words. and alle þe men in þis world cunnen not blame þat oon of þes. But wel I woot þat God grauntiþ to fewe men to knowe hem here, but ȝit we shulden trowe þes wordis, and worshipe hem, and travele on hem, to wite what þes wordis menen, as men shulen wite aftir in hevene. And for to have mynde of þis seint, þat men passen not fro þis witt, sum men wolen go nyȝe his wordis, bi undirstonding þat God ȝyveþ hem. For ellis myȝten alle his wordis be aliened, and al his witt, by Anticrist. But þer ben Sonship by nature and by grace. two maner of sones,—kyndely sones and sones of grace. Crist is kyndely sone of God, and his children ben sones of grace. And þus Crist, whan he made him man and made his Chirche to be his broþer, he ȝaf a title to his children, to make hem alle Goddis sones bi grace. And for ȝe ben þus Goddis children, God sente þe spirit of his sone, þe which spirit crieþ in ȝoure hertes and in ȝoure persones, Abba, Fadir. And of þes wordis þat God seiþ here bi Poul, whom God haþ made his whistil, it semeþ to many trewe men þat þer shulde be no sect but oon, þat shulde be Cristis religioun, wiþ oon abbot and oon reule; and þis wolde kyndele oonhede and love, and is ground in Goddis lawe.

And þus þis Chirche, þat is Goddis sone, is nouȝt now ser∣vaunt The Church brought again into bondage to human laws but sone; and ȝif he be þus Goddis sone, he is eir bi Crist, God and man. Bi witt þat Poul spekiþ here it semeþ to many breþeren in God þat þe Chirche þat wandriþ here is maad þral by mannis lawe, siþ mo ben sprongen bi Anticrist þan weren in þe olde lawe[s], þat ben now left as God biddiþ. And so þe Chirche is þralle more þan in tyme of þe olde lawe, siþ þes mannis lawes ben worse þan weren Goddis lawes þat now ben lefte. And Anticrist is maad a tutour or a governor of þe Chirche, more fool þan þe children, þat shulden be governed by Goddis lawe. And of all synnes þat now ben, þis is moost perelouse and grevous, þat lesiþ þe fredom þat Crist haþ purchasid, and makiþ men þralle to synne and to þe fend. And þus it were a myche vertue to gete aȝen oure former fredom, and trowe no prelat in þis Chirche, but ȝif he grounde him in Goddis lawe. And þus men shulden shake awey al þe lawe þat þe pope haþ maad, and alle reulis of þes newe ordris, but in as myche as framed by the pope and the friars. þei ben groundid in þe lawe þat God haþ ȝovun. But loke þis grounding disseyve þee not, for it may fallen þat Anticrist, bi his newe lawes and his biddingis, have moo bysy servantis to him þan haþ Crist by his lawe, to serve him for blisse of hevene. And þis moveþ many men to speke aȝen foure newe sectis. For ech man bi hope of blisse shulde holde þe fredom þat Crist haþ ȝovun, and so he shulde maynten þis reule, and dispise al oþer reulis.

POUL telliþ here to gentile folk, how þat þei shulden serve The apostle exhorts the Roman con∣verts to holi∣ness and unani∣mity. God and kepe hemsilf in charite, and serve togidere as o persone. For whan many men acorden in oon, and done oo werk in Goddis name, þei done it more spedely, more strongly, and bi lasse blame. Poul bigynneþ to preye to Romaynes to kepe þe lore þat he techiþ, for he prechide not for money, ne for wynnyng of þis worlde. Y preye ȝou, seiþ Poul, bi Goddis mercy, þat ȝe ȝyve ȝoure bodies to God, a quyke oost and not dede, to serve God bi his lawe. Þe secounde tyme, þe lyf of ȝoure body shal be holy, aftir Crist. Þe þridde tyme shal ȝoure body plese God bi devoute wille. And ȝif ȝoure bodi be þus ledd to licnesse of þe Trinite, þanne be ȝe wel disposid to serve God as ȝe shulden. And alȝif al Cristene men shulden marke þes wordis of Seint Poule, ȝit lordis of þis worlde shulden take more hede to hem, for þei camen of gentilite; and þer staat shulde þus serve to God, to defende Cristis lawe and his ordenaunce, and lat it not perishe for ydilnesse. And þus shulde þer servise to God be resonable, and kepe þer staat. And, for siche men synnen ofte in novelryes of þe worlde, þerfore biddiþ Poul after; Nyle ȝe be conformed to þis world, but be ȝe reformed in newenesse þat shal be maad in ȝour witt.

Þer nys no lord of þis worlde, neiþer in more state ne in Great men should here take warning against luxury. lesse, þat he ne shulde take þis lore of Poule, ȝif he wole wele serve God. For costli metis and gay garmentis, whan þei ben taken over mesure, þei maken lordis bisi for hem, and spoilen wrongli þer pore tenauntis; and þis mut nedis displese to God, siþ he is welle of riȝtwisnesse. Þes men þat lyven þus ben con∣formed to þis world. But man, be he never so grete, shulde coveite to aray his soule wiþ Goddis lawe and wiþ vertues, for þat is more presciouse. And it falliþ ofte tymes, þat preestis and freris þat shulden here teche ben boþe fals and un∣cunnynge, and tellen but litil bi Goddis lore. And þis meneþ Poul here, whan he preieþ unto Romayns þat þei shulden be reformed in newnesse of þer wittis. And þus of alle þe here∣tikes þat Anticrist brouȝt ever inne, þes þat blaboren unto lordis, and seien þat þei shulden not cunne ne heere þe gospel of Crist,—for clerkes shulden teche hem to lyve,—ben moost perelous in þe Chirche, and moost to fle as Anticrist. Wiþ sich lore of oure God shulden lordis sumwhat cloþe þer soulis, and be not to worldly, but þenke sumwhat on her soulis. For þis lyf þat we lyven here is boþe short and ful of peyne, and it is ordeyned to be a mene to þe blisse þat ever shal laste.

And bi witt of Goddis lawe shulden men knowe þis trinite, which were þe good wille of God, wel plesyng and perfit. Þe wille of God mut nedis be good, licke to þe Fadir of heven; and so al þe ordenaunce of Crist mut nedis be good, siþ he is God. Þe wille of God to punishe men is good, siþ þat it is just; but þis wille comeþ not forþ but bi occasioun of synne. Þe wille of God is wel plesing, as is þe secunde persone of God. For we reden þus of Crist, þat in him it plesid wel to þe Fadir. And þus men þat ben bisie to wite what is þe wille of God, ben wel payed of þis us men þat ben bisie to wite what is þe wille of God, ben wel payed of þis wille, and traveilen for to do þis wille. Þe þridde tyme, aftir þe Holy Goost, þis wille mut nedis be perfit, for it is not shewid to man for fleishly lustis or worldly wynnyng, but for worship of God and for profit of his puple.

And, for wittis of many men ben occupied for worldly þingis, and lores þat profiten not to þe soule, þerfore seiþ Poul aftir, Y seie for soþe bi þe grace þat is ȝovun to me of God, and not for to plese ȝou, ne for coveitise of ȝoure goodis, but þis Y seie to ȝou alle, to cunne no more þan is nede to cunne, but to cunne to subrenesse sobrenesse in the Wycliffite Versions., and to lerne vertues of Crist. Sum men ben here bisie for to cunne worldli witt, as cautelis of mannis lawe, and craftis to wynne myche money. And clerkes traveilen many weies veynly to have cunnyngis, and alle þes letten men to gete hem knowyng of God. And so Poul seiþ to ech man, þat he shuld cunne his bileve as God haþ partid bileve, to sum more and to summe lesse. And alȝif bileve of God be ground nedeful for Cristene men, ȝit acord in charite mut nedis be joyned wiþ þis treuþe,—for fendis of helle have trouþe, but þei tremblen, for defaute of love.

And herfore seiþ Poul þus, þat as we have many lymes in Different offices in the Church, but all designed for mutual help. o bodi of dyverse kyndis, and not ech lyme haþ þe same dede, but ech is dyverse from oþer, so many men of oo bileve ben oo bodi in Crist;—and þis body is holy Chirche, þat is weddid wiþ Crist. And so ech membre of Crist shulde have his propre dede; but alle þer dedis shulde come to þis, þat þei profiten to þe bodi of þe Chirche; and þanne þei profiten to ech membre, and to worshipe Jesus Crist. And þus ech man shulde beware þat he be in sich a staat þat is approved bi Jesus Crist, and traveile treuly in þis staat. Ȝif þou be a preest of Crist, teche treuly Goddis lawe; ȝif þou be a worldly lord, defende Goddis lawe bi strengþe; and ȝif þou be a laborer, kepe þou treuþe and traveile fast. And þus ech man of Cristis Chirche shulde helpe his broþer after his myȝt; and ȝif he koude many helpis, he shulde be many lymes to hym. And þis lore biddiþ Poul þat is ful sotil and nedeful. And wolde God þat þis bileve þat Poul techiþ in þis epistle were wel koud and wel kepte of þes foure sectis of Anticrist, þat ben newe comen into þe Chirche for to charge it and harme it.

POUL in þis epistle telliþ unto Romayns, how spiritual preestis The privileges of the Chris∣tian priesthood shulden passe seculeris, for preestis shulden be lyf to quyken þe comountees. First techiþ Poul how þe preestis of þe puple shulden passen in ȝiftis of God þe comouns bi þer good liif, and biddiþ Poule þat þei shulden have ȝiftis dyverse fro oþer men, bi grace þat God ȝyveþ hem.

Men may not grutche here for þes wordis of Poule, for God mut sowe his grace dyversly to men, and so men shulden not take þis state but ȝif þei passiden oþer in grace, and able þei hem in good werkes, and þer grace shal be more. Seven and twenti ȝiftis of God telliþ Poul in sich preestis. Sum of hem have profecie bi resoun of þer bileve, as þes þat tellen of þe day of dome, and hard ende of mennis dedis þat discorden fro Goddis lawe. As men witen bi bileve, þat dedis of men þat ben done aȝen þe bidding of God muten alȝatis have an yvel ende, ouþir suynge anoon or at þe day of dome, and þus many tellen pro∣phecies boþe to good and to yvel. Also þei have servyses dyverse in þer servyng, for preching and goostly werkes perteynen unto sich men, and whan þei done straunge werkes, þei passen to anoþer state. As summe techen in þer lore, as þes men þat prechen feiþ; and summe stiren men to goode, as conceilours bi Goddis lawe. And so þes men þat ȝyven almes in symplenesse, knowynge þat al is Goddis ȝifte ȝovun to hem to dele forþ, ben in þe fifte degree. And þis ȝyvyng of double almes, þat is pertinent to preestis, shulde be done in symplenesse, and pryde fled, wiþ ypocrisie. Þe sixte servise takeþ he þat is above in bysynesse, as ben curatis of þe puple, or heyer or lowere. And alle þes prelatis shulden be bisie to kepe þe sheepe þat God haþ ȝovun hem. And here þenken many men, þat fro þis state was abused by modern pre∣lates. turned to pryde, þei ben clepid prelatis, and born above by wynde of pryde; and þei ben not above bi God, but more foolis þan þer sugettis, and þer bysynes is turned to pryde and to robbing of þer sheep. In þe sevenþe servyse is he, þat haþ mercy in gladnes. Poul spekiþ not of þis prelat þat traveiliþ for symony, and takiþ money gladly for litil traveile þat he doiþ, for þis gladnesse is aboute his money, and not aboute servise of God. And in þis failen cardynalis, þat geten graces to many men, and absoluciouns, wiþ oþer feyned pryvelegies. Alȝif love wiþouten feynyng shulde be in al Cristene men, ȝit þe preest, nere Crist, shulde have clene love in God, and not love more mennis goodis þan þe profit of þer soule; for þanne he feyned to love hem, and hatiþ hem, and loveþ þer goodis. And þus þei shulden hate yvel, boþe in hem and in oþir men, and speke wisely aȝen it for to make men clene þerfro; and in þis failen flaterers, þat waishen mennis heedis wiþ fals oile. Aftir Poule techiþ, algatis to preestis, þat þei shulden cleve to good. Whan þei seen sen∣tence of wynnyng and sentence of Goddis lawe, þei shulden holde wiþ þe secounde, siþ it is good on Goddis side; and in þis failen ofte traveilours in mannis lawe. And so men shulden love togidere charite of broþerheed. Charite haþ two branchis,—love of God and love of man. Þat man þat loveþ a man loveþ charite of broþerhede. And for his propre or pryvy avauntage shulde not man lette to large þis love. And þus men shulden come bifore, in doynge worship ech to oþer. He þat is hyȝer in state shulde be more meke þan þe lower, and so in mekenesse of his herte go bifore þe toþir in worshipyng. And þis myȝte liȝtli be done after þe ȝiftis þat God haþ grauntid. Sensible honoures ben but litil, and lesse to charge þan honoures of soule. And þus Cristene men shulden be not slowe in bisynesse, to kepe oonhede in charite, but swift in þat þat sowneþ love. And in þis failen many men þat wolen have worship of þis world, and sugette oþer men to hem for þe pride þat þei have in þer hert. And þus men shulden bi charite be brennyng in þer spirit, havynge boþe desire and joie to kyndle love by meke∣nesse. And in þis failen many men in tretes and acordis∣makynge. And þus men shulden serve to þe Lord, and not to þe fadir of pride, ne to þer fleish, ne to þe world, and lette to serve þe Lord of hevene. And þus men shulden have joie in hope þat þei have of reward in blisse. And þerfore biddiþ Poul to men þat þei shulden joie ever in God. Poul biddiþ to Cristene men, þat þei shulden be pacient in tribulacioun þat falliþ to hem. For þei ben fewe men or noone þat lyven here þer ful life þat ne þei have persecucioun, and þus pacience is nedeful.

And, for oure hope shulde be in God þat he helpe us in þis We should be prayerful, cha∣ritable, hos∣pitable, placa∣ble, sympathe∣tic, and humble. wey, þerfore Poul techiþ after, to stonde bisili in preier. And, for men shulden be merciful, þerfore biddiþ Poul after þat men shulden be comynynge in nedis þat fallen to seintis here, helpinge hem now wiþ goodis, now wiþ praier, and now wiþ conseile. And, as Poul biddiþ, no broþer shulde suffre but ȝif oþer suffre wiþ him, and algatis men shulde do profit to þer broþer in mede∣ful lyf. And þus men shulden bisily sue herboryng to þer neiȝbore, boþe ȝyve reste to bodi and soule, bi almes and bi pacience. And þus biddiþ Poul aftir, þat Cristene men shulden blesse to oþer þat pursuen hem here, for þat restiþ myche mennis soulis. And so men shulden blesse þere breþeren and not curse hem, to wake hem; for sich cursyng comonly is contrarie to hospitalite. And þus, siþ alle goode Cristene men shulden be of oon hert to God, þei shulden joie wiþ clene joyers, and wipe wiþ men þat wepen here. And so al good Cristene men shulden fele oonhede among hemsilfe. Wheþer þei have joie or peyne, þei shulden have joie or sorowe in herte, and þenke þat oo bodi of þe Chirche suffriþ bi diverse membris. And þus men þat lyven in þis liif shulden not smatche hye þingis, to caste hemsilf to be hye, and to harme þer evene Cristene. And in þis synnen many men, and algatis þes foure newe sectis, for þei done harm to þe Chirche for to hye þer novelrie. But alle men shulden assente to meke statis and meke lyves, and hold hem paied on þe statis þat ben groundid in Cristis lawe. For as a mete in a man, þat is not defied bifore, makiþ mannis bodi to gurle groule, I., so it is of þes newe statis þat Cristis lawe haþ not defied. Sum of þes wordis þat Poul seiþ here shulden trewe preestis declare more, as it is profit to þe puple, after þat God techiþ hem.

POUL telliþ in þis epistle how comountes and al men shulden The spirit of meekness and forgiveness is characteristic of Christianity. shape weies for charite, and oonhede to kepe here. First Poul biddiþ his breþeren to be not queynte queynt, G; qweynte, I. to hemsilf, and ȝelde to noo man yvel for yvel. It is seid comounly þat þer ben þree lawes here;—lawe of God, lawe of þe world, and lawe of þe fend of helle. Lawe of God þat Poul techiþ is moost resonable and liȝt, to ȝelde men good for yvel; for so doiþ God þat mai not faile. Þe secounde lawe, of þe world, is to ȝelde good for good and yvel for yvel; for, as men seien, þus techiþ kynde men to do. Þe þridde lawe, of þe fend, is to do yvel for good; as God seide ȝhe, and Eve doutide; but þe fend seide opynly nay. Poul forfendiþ here þe myddil lawe, þat men shulden ȝelde yvel for yvel; and þus queyntise to a man is here dispreisid of Poul. For þat worldly man is queynt, boþe in werres and oþer lyfe, þat can ȝelde redely an yvel turne for anoþer. And þis lawe of þe world bringiþ in lawe of þe fend, for it is taken for a reule The custom of the world is different. among worldly werrours werriours, G, I. þat þei shulden anoye þer enemyes on what maner þat þei mai; and it is holden a riȝtwisnesse to do a wrong for anoþer; and ȝit Goddis lawe biddiþ to ȝelde not an yvel for an yvel. And it is certein of bileve þat þis yvel is wrong. For yvel of peyne shulde men ȝelde, bi þe reule of charite; siþ God ȝeldiþ peyne to men after þat þei have dis∣served; and þis, holdun comoun lawe of men, is turned into fendis lawe; for no lawe reversiþ Goddis lawe, but ȝif it be þe fendis lawe. And as anentis serpentis and oþer þingis þat bringiþ in peyne, þis bringing in of mannis peyne þat bi his foly makiþ þis peyne, is noon yvel of injury, but riȝtwisnesse þat God makiþ. But God forfendiþ here to do yvel of harme, for yvel of harme.

And þus love þat Poul biddiþ, techiþ to purvey good to men, The duty of forgiveness, further considered not oonli bifore God, to prey God to make hem good, but bifore alle maner of men, to forȝeve hem and disserve to hem. And þis reule þat Poul ȝyveþ is boþe liȝt and resonable. For it is more liȝt to men to forȝyve yvel þan to take veniaunce; and it is more resonable, for more good comeþ to men þerfore. And bi þis reule þat Poul ȝyveþ here batailis and stryvyngis in plee shulden be forsaken of Cristene men, as Goddis lawe telliþ here. And so biddiþ God bi Poul, þat ȝif it may be, þat is of ȝou, ȝe shulden have pees wiþ al men, doinge good and suffryng wrong. But certis and mannis lawe ben ful ferre fro þis lore. So it is þat many men have of her owne synne myche malis, and þes wolen fiȝte wiþ men and slee hem. But kepe þou pacience and mekenesse, and þan þer yvel turneþ þee to good, bi þe vertue of Goddis lawe. But þis lawe þat Poul seiþ here, lettiþ not to chastise men, ne to take veniaunce of hem by þe reulis of charite; but þis shulde ever be for þer good, and for love þat men shulden have to hem. And þus men shulden bi Goddis lawe fleen to comune wiþ heretikes. And þus biddiþ Poul, þat we shulde not defende us, as Goddis derrest children, but we shulden ȝyve stede to ire, and reserve veniaunce to God oure fadir. For it is writun in Goddis lawe, how God seiþ, Y have reserved veniaunce to me, and I shal ȝelde it, for it falliþ to my mageste, and Y mut do it wiþouten defaute. But ȝif þin enemy enemy hungriþ, ȝyve þou hym mete; and ȝif he þurste, ȝyve þou him drynke. Þis mandement is not of bodily foode, but of goostli foode of þe soule. Ffor many men have not bodili foode, and enemys wolen be worse herfore; but mekenesse and pacience shulde ech man have redely, and þes wolen ever do good, and þerfore enymys shulden be fed ever wiþ þes. Ffor ȝif þou do þus to þin enemy, þou shalt gedir coolis of fier upon þe heirest vertue of his soule; and þat falliþ ofte to do him good, and evermore to do þee good. Nyle þou be overcome of yvel, but overcome þou yvel in good. Þis yvel is synne of þin enemye, and þanne it vencusiþ þee bi it, whanne it fouliþ þee þerwiþ, and makiþ þee parcener þerof; but þou overcomest þis yvel in good, whan þou kepist þee þerfro, and bi vertue of pacience þou ȝyvest mater to do men good.

And þis bileve þat Poul seiþ here is litil usid or trowid now; with applica∣tion to modern times. and þerfore many men in þe Chirche,—as boþe þe pope and cardinalis,—ben smyttid foule wiþ heresie, and out of Cristene mennis bileve. What charite or pacience shulde move hem to sende after men, and þan do hem to deþ, for þei mayntenen Goddis lawe? But Ysaye seiþ,—Woo be to hem þat seien þat good þing is yvel, and yvel þing is good to hem, for þei ben contrarye to God. And so he is vencushid of yvel þat doiþ yvel aȝens yvel, and he vencuschiþ in good yvel, þat doiþ good aȝens yvel. God ȝyve grace to þe Chirche to lerne þis lessoun þat Poul techiþ! for þis short lore of Poul wolde turne al Cristyndom to Crist. And men shulden boþe be pacient whan mannis cause is touchid, and do quycly wiþ þer lippis bi resoun of Goddis cause; for þus dide Crist Goddis word and tauȝt his children to do þus.

ÞIS epistle of Poul telliþ how þat men shulden lyve here, All may obtain the heavenly prize and be Goddis laborers for to wynne þe blisse of hevene. Poul bigynneþ on þis maner;—Witen ȝe not þat þei þat rennen in þe ferlong for þe pris, certis þei rennen all, but oon of hem takiþ þe gleyve? Renne ȝe on anoþer maner, þat ȝe all take þe victorie. It is knowun þing in cuntreis, þat men usen ofte þis gamen, þat two men, holden moost swift, rennen a space for a priis, and he þat comeþ first to his ende shal have þe gamen þat is sett, wheþer it be spere, or gloves gleyves, I., or oþir þing þat is putt. And so, ȝif many rennen bi tymes, ȝit oon takiþ for oones þe prys. But oure rennyng in wey to hevene diversiþ myche fro þis rennyng, for many þousynd rennen togidere, and ech of hem comeþ to þe ende, and getiþ þe gamen þat is sett; for þat is þe large blisse of hevene.

Þe secounde ensaumple of champiouns is seid of Poul in by preparing themselves for the strife, þes wordis;—Ech þat stryveþ in fiȝtyng obsteyneþ him from al excesse; for he chargiþ not his bodi wiþ mete ne drynke ne oþir þingis. And so shulden Cristene men do, þat fiȝten here for Goddis cause. But þer is diversite in þes fiȝtingis and Goddis fiȝt, for þer ende is algatis worse, and þer traveil more uncerteyn. For þei traveilen for þis ende, to take britul crowne here, but men traveilen in Goddis cause to take a crown þat never may faile. And Poul telliþ after to Cristene men how he tra∣veiliþ in þis journey;—Certis Y renne, not as in uncerteyne; Y fiȝt so not as betinge þe eir; but Y chastise my body bi resoun, and brynge it into servyse to my soule, lest þat, whanne Y preche to oþer, Y mysilf be maad reprovable. And so þis rennyng and þis fiȝting is hastely going of mannis soule to hevene bi þe wey of vertues, and fiȝtynge wiþ enemys þat letten þis.

And so God of blis haþ ordeyned, in tyme of his boþe lawes, with the aid of sacraments. how men shulden have sacramentis to make hem able for þis traveile. And þerfore seiþ Poul here;—Breþeren, Y wole not þat ȝe unknowun, þat alle oure fadris þat wenten out of Egipt weren coverd in day under þe cloude, and alle þei passiden þe Reed see, and alle þes weren waishen bi Moyses in þe cloude and in þe see. Bileve techiþ Cristene men þat signes of þe olde lawe weren toknes of oure signes now, as þei ben tokenes of þe blisse of hevene. Þe cloude þat ledde hem in desert upon daies, as Goddis lawe telliþ, figuride þe water of Cristis side, bi whiche we ben baptisid now. Þe passing þourȝ þe Reed see and stondinge stable as a walle, figuride þe passioun of Crist, bi whiche we weren waishen fro synne. And, as þe gospel of Joon telliþ, Crist was deed bifore þat water cam of þe cloude of his bodi to baptise men, as Poul spekiþ of. Reednesse of þis see figuride blood of Cristis bodi. Þe stable stonding of þis see figuride þe stablenes of Cristis godhede; and alle þingis þat felliden to hem figuriden þingis in tyme of grace. And þus seiþ Poul soþely, þat alle þei eeten þe same mete, and alle þei drunken þe same drynke, þat fedde spiritualy þer soule. Þer mete was þer bileve þat þei hadden of sadde þingis, and þer drynke was þer bileve þat þei hadden of moist þingis; as Cristis bodi and his blood was mete and drinke to hem in figure, as ȝit þei ben oure mete and drynke, to fede oure soule in bileve of hem. And þus in þis place, and in oþer, þe figure haþ þe same name þat haþ þe þing þat is figuride; and þis speche is sutil and trewe. And þus Poul spekiþ after, þat þei drunken of þe spiritual, whan þe stoon suede hem Not an unnatural rendering of the passage as it stands in the Vul∣gate:—'bibebant de spiritali con∣sequente eos petra.'; and þis stoone was Crist in figure. Goddis lawe telliþ wel how þe children of Israel grutchiden, whanne þei failiden water to drynke, and Moyses smote þe stone wiþ his ȝerde, and water came out of þe stone, so þat þei and þer bestis dranken. Þis dede tolde in figure how þe puple in tyme of Crist wantide goostli water to drynke. And Moises was in double figure; he figurede boþe good men and Jewis; and in figure of wickide men he smoot þis stone wiþ his ȝerde, and þer cam out water of lyf, þat fillide men þat weren þursty. And þus seiþ Poul here soþely to good entent þat þe stone was Crist, for it figuride in þis Crist. And wolde God þat heretikes in mater of þe sacrid oost kouden understonden þes sutil wordis and soþe, to þe entent of þe Holy Goost; þanne shulde þei not have drede to graunte þat þis breed is Goddis bodi.

It falliþ to telle a short word how þe þridde newe sect, þat The 'third sect,' the canons, are also wanting in is þe ordre of chanouns Besides the Austin or Black canons, who according to Tanner were introduced into England about the year 1100, and had one hundred and seventy-five houses shortly before the dissolution, there were several minor branches of that great order existing under particular in∣stitutions; also the Premonstraten∣sian, or White canons, living under the rule of St. Austin as reformed by St. Norbert in the 12th century; fourthly, the Gilbertine canons, founded in 1148 by St. Gilbert of Sempringham; lastly, the Canons Regular of the Holy Sepulchre, founded about 1110., failiþ now in charite. Trewe men witen wel þat in þe rennyng þat Poul telliþ, whan oo man con∣trarieþ charity, and are most unlike to St. Augustine himself, their founder. anoþer in þe rennyng to his ende, ofte þe toon lettiþ þe toþer to come sikerly to þis ende. And so it is of þes newe ordris, þat rennen bisides Cristis ordre;—þei letten in lyf and bileve Cristis sect to come to blis. And þerfore men shulden preye for hem to God, bi helpe of Seint Austyn, þat þei holden þe playn weye by evenesse of Goddis lawe. Seint Austin was a seculer bishop, and hadde preestis as his felowes, and hadde good bi title of almes; and he dredde of hem ful sore, and wolde have ȝovun hem to þe puple, as Possidoyne Possidonye, G. telliþ of him The biographer of St. Austin (whose name was Possidius, not Posidonius) relates, ch. xxiii., that the saint supported himself and his household, and his 'compauperes, from the revenues derived from the property of the see; but that he disliked possessions of this kind, and used to declare to his flock that he would prefer to give back to them all such endowments, and trust to their alms and oblations; which however the laity would never consent to.. He was not weddid wiþ sich signes, neiþer wiþ abit ne wiþ cloistre, ne wiþ sich veyn ceremonyes as newe ordres kepen to day; but ȝif ony wolde wende fro him, he ȝaf hem leve, for betir lif; and men þat weren of wickid lilf, he nedide to go fro him; he puttide hem not in prisoun, as heþene men putten þeves. God graunte alle þes foure sectis to holde þus fredom þat Crist ȝaf;—þanne shal þei not harme his Chirche, boþe bodili and goostli.

POUL techiþ in þis epistle, sum tyme bi maner of scorneful The tolerance of the Corin∣thians towards the false apo∣stles compared to that shown to the friars at the present day. speche, how þat sum fals apostlis disseyven þe puple þat þei speken to; and he medliþ þe grace of God and condicioun of trewe apostlis. He blameþ first þis peple of Grece for þei nurishiden siche fals apostlis, and seiþ bi a witty scorn, Ȝe beren up wilfulli unwise men whan þat ȝe ben wise men; as who seiþ, in þis ȝe ben foolis. For ȝe suffren, ȝif ony man dryve ȝou to bondship, ȝif ony man devoure ȝoure goodis, ȝif ony man take ȝoure goodis, as ȝif þei weren grauntid to him by God, ȝif ony man hye his staat over þat Crist hiede his apostlis, ȝif ony man smyte ȝou in visage ouþer of bodi or of soule. And þus it falliþ bi men to day þat ben disseyved bi þes newe ordris; for þei suffren hem gladly as þei weren wise men and holy, and as it were a wisdom to sussteyne hem in þer folie; as þe puple boþe more and lesse suffren þe folie of þes freris, þat bryngen in þer newe customes, as ȝif þei weren gospelis of Crist. And þis is þe moste bondage þat may falle to men in erþe, siþ for sich ceremonyes men weren bonde in þe olde lawe; and certis þes ceremonyes of þes newe ordris comen not to þe ceremonies of God. And þus þes ordris devouren þer goodis, and preisen þer ordres over Cristis ordre, and whan þei taken þer children and þer goods as þei weren herne. And þei smyten ofte seculer men in faces of þer soulis, for þei taken bileve fro men, and putten heresies þerfore, as ȝif þei smyten men in þer face and made hem bollun unkyndly.

And þus spekiþ Poul aftirward, By unnobley Y speke, as we The labours and sufferings of the apostle. weren siike in þis part, þat have take fredom of Crist;—but neþeles, as Poul seiþ,—Who þat dar preise him of good, Y dar preyse me, seiþ Poul; but þis is foly and noo wisdom. Þei preisen hem þat þei ben Hebreus, ordeyned of God to blisse; and Poul seiþ þat he is ordeyned þus, and an Ebreu to þis entent. Þei bosten þat þei ben Jacobis sones, þat was a man þat saw God; and ȝit Poul seiþ soþeli þat, he is sone of Israel. Þei seien þat þei ben Abrahams kyn, to whom heven is bihiȝt; but Poul seiþ þat he is oon to whom blisse is bihiȝt. Þei seien at þe fourþe tyme þat, þei ben Cristis mynystris; but Poul, þat kepte þe sect of Crist, seiþ þat he is Cristis servaunt as þei. And þus Poul preisiþ him over hem, as lasse wise, to confounden hem; and seiþ he passiþ a point over hem in traveilinge for Cristis lawe, for he was in many traveilis, to teche Cristis lawe to þe puple, not for his owne wynnynge, but to preche Crist to men. Poul was at þe secounde tyme, often in prisoun for Crist. Poul was at þe þridde tyme, in woundis over mesure for Crist. Poul was at þe fourþe tyme, ofte tyme in many deþis; for he was by fyve tymes beten bi ipocrisie of Jewis ones lasse þan fourty tymes, as ȝif þei hadden do mercy to him; he was þries beten wiþ ȝerdis, and he was efte onys stoned. He was þries in perel of þe see, for he was niȝt and day in þe deep see; he was ofte in perel of weies, in perel of floodis, in perel of þeves, in perel of his owne kynrede, in perilis of heþene men, in perelis in citee, in perelis in wildirnes, in perelis in þe see, in perilis of fals freris. And þis peril of al þes eiȝt is þe moste, as Austyn seiþ The reference is perhaps to St. Augustine's fifteenth Sermon, ch. vi.. And so ȝif freris kepen hem clene, and taken þis peril for Cristis sake, þei ben in þe mooste peril, boþe for prisonyng and sleyng of freris. Biside al þes eiȝt perilis, Poul was in traveil and myshef, in many fastingis, in coold and nakidnesse, biside þo þat ben wiþouten, þat is his ech day instaunce, bisynesse of alle chirches. For Poul seiþ þat noon is syke, but ȝif he be syke wiþ him in sorwe. Who is sclaundrid wiþ synne, seiþ Poul, and Y am not brent wiþ him in shame? ȝif it nediþ to have glorie, Y shal have glorie in þes peynes of my sykenesse. And in al þis speche seiþ Poul þat God woot þat he lieþ not. Þe styward of Damaske of þe folk of þe kyng, Areth, kepte þe citee of Damascenes to take and punishe. And by a wyndowe in a leepe was he laten doun bi þe walle, and so he scapide þis mannis hondis.

And ȝif it be nede to glorie, certis it spediþ not for himsilf. His visions and revelations. For freris and þeves ben often peyned, but þat is for þer owne folie. Poul seiþ þat, he shal come to þe siȝtis and tellingis of þe Lord. For oure bileve techiþ us þat fro þe tyme of þe day of dome men shulen se in Goddis Sone þingis þat bifore weren hidde, and God shal þanne tellen men resoun whi he ordeynede þes þingis. And in tokene of calendis 'Calendis' seems to be used here, and a few lines below, in the sense of 'first fruits' or 'initiation.' of þis, Poul telliþ of himsilf, þat he knowiþ a man in Crist, þat fourtene ȝeer bifore was ravishid, wheþer in bodi or out of bodi he woot nevere, but God woot. For Poul knewe þat fourtene ȝeer bifore he was turned to Cristis sect, and in his fastyng of þre daies he saw many pryvytees of God; and þis is clepid þe þridde hevene, as Seint Austyn declariþ S. Aug. De Genesi ad Litt. cap. xxxiv. By the first heaven, St. Austin understood the visible hea∣vens over-arching the earth; by the second, the region where things are spiritually apprehended, but under the forms of sense; by the third, the region of intellectual intuition, where truth 'mente concipitur ita secreta et remota et omnino abrepta a sensibus carnis atque mundata, ut ea quae in illo coelo sunt, et ipsam Dei substantiam, Verbumque Deum per quem facta sunt omnia, in cari∣tate Spiritus Sancti ineffabiliter valeat videre et audire.'. Þe first hevene is bi bodili siȝt, as men seen here in lyf. Þe secounde is by ymagynacioun, as men seen whan þei slepen. Þe þridde hevene is by undirstonding, as seintis seen þat ben in blisse; and kalendis of þis siȝt hadde Poul whan he was ravyshid. But Poul and Joon namen here hem not, to teche us to flee vein glorie; but Poul confessiþ his ignoraunce þat he not wheþer he was ravishid in bodi or out of bodi, bi his spirit taken fro his bodi. And here men seen opynli þat mannis spirit is þe man himsilf; for Poul wiste þat he was ravishid, but he wiste not wheþer in soule aloone. And Poul telliþ after of himsilf, þat he knowiþ siche a man, wheþer in bodi or out of bodi he woot nevere, but God woot, þat he was ravishid in to paradis of God, and þere he herde privy wordis þat ben not leveful to speke here. Many musen what wordis weren þes; and summe seien þat þei witen wel, but it is not leveful for man to speke hem, and þus þei ben stille. But sum men wenen þat þes wordis weren ordenaunce of men to blis; and þes wordis shulden not be spoken, for peril þat myȝt come þerof. For siche siȝtis shulde Poul have glorie, and noþing for himsilf but in his peynes þat he haþ here, and in hope to come to blisse for hem. And ȝit, ȝif man wole þus glorie, him nediþ to be not unwise. And two þingis ben nedeful here, þat a man holde treuþe, and gabbe not, and also þat he be not proud of himsilf, but shewe here heynesse of God. And þerfore seiþ Poul, þat he shal seie treuþe, and þat he spariþ to speke here, þat no man gesse of him over þis þat he seeþ in me, or heeriþ ony þing of me. Poul wolde not þat men gessiden þat he were holi over þe soþe, for þis is maner of ypocritis, þat hyen falsly þer owne state.

And leste þat gretenesse of Goddis telling hye Poul above him∣silf, The thorn in his flesh. God ȝaf him a prikke of his fleish, an angel of þe fend to tempte him. And herbi Poul wiste his owne freelte, and held þe bondis of mekenesses, siþ an angel of Sathanas myȝt so liȝtli buffet his soule. But ȝit he preiede God þries þat þis angel shulde wende awey from him; but God seide to him aȝen,—My grace is ynowȝ to þee, for vertu growiþ in sykenesses. And herfore seiþ Poul þat he wolde gladly have glorie in his syknesse, þat Cristis vertue dwelle in him.

Here it is pertinent to speke of pride of þis ferþe sect So in G; A and I read þes foure sectis.; for The pride and hypocrisy of the friars; their deviation from the law and way of Christ. freris, alȝif þei ben ungroundid, hyen hem above apostlis, and seien þer ordre is moost holy of alle þe ordres þat ever God ordeynede. And þus þei feynen blasfeme gabbingis, þat Crist beggid as þei done, and on falsheed of sich blasfemes is holy∣nes of þes ordres feyned. But Crist slepte or knewe hem not, but for to ordeyne peyne for hem. And þus Poul telliþ a good medecine, to rest in ordenaunce of Crist, and take no part in þis newenesse þat þes ordres have brouȝt inne. Wel we witen þat þes habitis and þes cloistris, wiþ oþer signes, ben brouȝt inne to blynde mennis iȝen in holynesse of þes ipocritis. Wel we witen þat Crist ordeynede fewe apostlis, to dwelle wiþ þe puple, and boþe in liif and in word to teche hem bi his lawe; and bade not lumpis of ypocritis lyve as þes newe ordris. And þus, bi lore þat Joon ȝyveþ, trewe men shulden not dele wiþ hem, but ȝif þei hadden hope to turne hem to Cristis sect fro þer vanite. For wel we witen þei bynden hem more to holynes bi þer signes, and wel we witen þei myȝten as myche holden holynes wiþ comoun signes. And þus þes ypocritis bynden hem, wiþouten cause, over þer power. And siþ þei putten abak Cristis ordenance, and perfourmyng of his lawe, and wiþ þis falshede spuylen ȝe puple boþe of vertues and worldly goodis, many þenken þei ben heretikes, and foulen men þat mayn∣teynen hem.

POUL techiþ in þis epistle how Cristene men shulden lyve The apostle entreats the Thessalonians to walk worthily of Christ; togidere, and holde hem ever in Cristis lawe, þat is tauȝt bi his apostlis. And Poul bigynneþ wiþ þis praier, for non þar none þar, E. kepe þis but ȝif he wole; and þus holdinge of Goddis lawe shulde be willeful and medeful. We praien ȝou and bisechen ȝou in þe Lord Jesus, seiþ Poul, þat as ȝe have taken of us how ȝe moten wandre and plese to God, so wandre ȝe in þis lyf, þat ȝe abounden more in vertues, as ȝe ben growynge in eelde. Poul preieþ on two maners, as Crist is of two kyndis. His manheed is signefied bi comoun preier maad to man, his biseching telliþ his Godhede, þat is special praier of man. As ȝif men praieden namyng holy þing, as who seiþ, Y biseche God bi vertue of his passioun þat he helpe me in my nede. And þus is love of Crist axid, boþe bi his manheed and bi his Godhed. And nede is knittid bi Poul herto, whan he seiþ þat ȝe moten wandre þus ȝif ȝe wolen be saved.

And to þis taken men litil hede of þes foure sectis þat we but his teach∣ing is despised by the four sects. have told; for þei leven Poulis lore, and feynen hem a newe reule, þat is oþir biside Goddis lawe or contrarye þerto. For Crist seiþ, Who is not wiþ me, he is even aȝens me. And þus, siþen þes newe reulis letten þe reule þat Crist haþ ȝovun, þei ben riȝt contrarye þerto and devyden fro Cristis ordre. And þis devysioun was sum tyme clepid heresie of wise men. And so noon of þes wandriþ as Cristen men moten wandre. For siþ bifore þes foure camen inne, men wandriden þicke and streiȝt to hevene, but for þe tyme siþen þei camen in, haþ ben here hate and wey to helle.

But Poul seiþ to Cristene men, þat þei witen what comande∣mentis He further exhorts them to purity, he haþ ȝovun hem, bi oure Lord Jesus Crist. And þei shulden be not suspect, for þei sounnen not to propre wyn∣nyng, but to worship of God, and to savyng of mannis soule. And þerfore seiþ Poul here þat, þis is þe wille of God, ȝoure holynesse; and þat stondiþ in service of God as he biddiþ. And blessid be sich a Lord þat biddiþ but profit of his servaunt, not profit of himsilf, but honest and liȝt þing to do. And so, men shulden absteyne hem fro lecherie, for þat is foule. And so ech Cristene man shulde cunne kepe his vessel in holynesse. Þe vessel of a mannis soule is his body þat holdiþ it; and whan þis vessel is holy, þe soule þerinne mut nedis be hooly. Sum men undir∣stonden here þat Poul spekiþ to weddid men, þat moten nedis have wyves to kepe hem fro lecherie, so þat ech sich man cunne kepe his vessel in hoolynesse, gendre and ȝyve dette whann it is tyme, and trete his wyf as his felowe. We reproven not þis witt, for God is large in his lore. And þanne, men kepen þis vessel in honour and not in passioun of fleishli desire, as heþen men þat knowen not God, ne how he wolde be served in clennesse. And clerkes speken þus of passiouns þat ben lustis biside resoun.

And beside þis lecherie is a synne among þe puple, þat is and warns them against pride and covetousness. pryde and worldly coveitise, þat fouliþ here many men. Þer ben ful many here on lyve, þat ben not paied wiþ her staat, but gone bi pryde above þer breþeren, and of þis comen fiȝtyng and stryf. And many men ben coveitouse, and bigilen þer breþeren in chaffaryng and comen about hem many weies, to bigile hem of þer goodis. And boþe þes two forfendiþ Poul; and biddiþ, þat noon go aboven bi pryde, ne þus go aboute his broþer, for God wole venge al þes. For þes ben pryde and coveitise, þat quenchen mekenesse and charite, as Poul haþ seid ofte bifore, and wit∣nessid bi Goddis lawe. And þes two synnes ben ful comoun, and nedeful to warne folk of. For who wolde bi good resoun þat ony man servede hym þus? And so God mut nedis venge him of men þat breken þus his heste. And, for God haþ not clepid us to unclennesse but to hoolynesse, men þat serven him þus falsly mote nedis be punishid for þer falsnes. It is foule to be a lecchoure, and foule to dispise þi broþer, and foule to bigile him in worldly goodis, þat ben dritt.

And þus, he þat dispiseþ his lore, he dispiseþ not al oonly man, Those that despise this teaching are guilty. but God, þat ȝaf his holy spirit in his apostlis, for his goodnesse and for love of his Chirche. And þus, whan men heeren Goddis word, þei shulde not loke to þer broþer but to God and his wordis, and worshipe hem for Goddis sake. And wolde God þat men token hede to speche of Poul in þis place, to holde vertues and flee heresies, for boþe ben nedeful to men. Þanne as are they, who at the present day reject the writer's doc∣trine of the Eucharist. men shulden heere Goddis word gladly, and dispise fablis, and erre not in þis sacrid oost, but graunte þat it is two þingis, boþe breed and Goddis body,—but principaly Goddis bodi. And certis he þat dispisiþ þe prechoure whan he prechiþ Goddis wordis, dispisiþ boþe God and man, but moost to charge þe Godhede. And þus men þat dispisiþ dispisen, E. þis lore of þis holy sacrament, dispisen God and seien þat he is fals; and þis is a foul blasfemye.

POUL biddiþ in þis epistle þat men shulden be Goddis chil∣dren, The apostle desires that Christians should walk as God's dear children, and sue Crist in maner of lyf as dereworþe derworþe, E. children of him. And here men shulden take as bileve, þat ech man here on lyve is holden to sue Crist upon peyne of dampnyng in helle. For ȝif a man wole be saved, he mut nedis be Goddis child, and ȝif a man be Goddis child þan he sueþ God in maners, and þis childhode is þe derrest þat may falle here to men. Sum men ben here mennis children, þat þei loven for þer þewes; and þis childhode is dere þif it be groundid in vertues. Sum men ben mennis children, for þei camen of þer kynde; and þis childhede is betere ȝif vertues be castid þerto. But sum men ben children of God, for þei lyven perfitli in vertues, and loven Goddis lawe to þer ende; and þes ben þe derrest children. And herfore biddiþ Poul here, þat we shulen be folowers of God, as moost dere worþe children. And blynde men stonden here aȝen, whanne men aleggen Cristis dedis and his lyf and his wordis, and seien, Lo, þis heretike wolde be even wiþ Crist, but no man may be so. Here þes foolis shulden wite, þat it is al dyvers to folowe Crist in maner of lyvyng, and to be even wiþ him. Ech man shulde desire þe first, but no Cristene man þe secound. And so ech Cristene man shulde take skile of lyf, of wordis, and werkes, of Crist, and þerafter sue him, ouþer nerrer or ferrer; for ȝif he reverse Crist in þis, he goiþ streiȝt þe weye to helle. And men may see bi þis skile þat þis is excusyng in synne.

And þerfore seiþ Poul aftir, þat we shulden wandren in love, loving each other as Christ has loved them, but as Crist haþ loved us. Þer ben þre loves of man, fleishli love, and worldly love, and þe þridde is hevenly love; and bi þis love Crist lovede us, and bi ensaumple of þis love ech man shulde love his broþer. And þerfore seiþ Crist bi Joon, A new mandement Y ȝyve ȝou, þat ȝe love ȝou togider riȝt as Y have loved ȝou. Crist ȝaf himsilf for us, boþe offryng and oost unto God, þat is his Fadir, into smellyng of swetesse swetnesse, E.. It is knowun Who gave Himself up as a sacrifice for man: by bileve how mankynde trespasside to God, and how bi Goddis riȝtwisnesse þat trespas mut nedis be punishid, and how it myȝt not be punishid to savyng of mannys kynde, but ȝif Crist, boþe God and man, hadde offrid himsilf upon þe tree. And þis offryng was sacrifice made to God for oure good. And herfore seiþ Crist bi Joon, þat no man haþ more love þan þis, to putte his lif for his breþeren; and þus Crist is of moost love. We shulden sue Crist aferre in þis love by oure power, and offre oure body to þe Fadir of heven, for love and profite of oure neiȝbore. And siþ ech man shulde serve God boþe bi bodi and bi soule, eche man shulde sue here Crist bi trewe servise to God. And siþ þis martirdoom of Crist was so swete bifore God, Poul clepiþ it witly siche an offryng bifore God into smelling of swetnesse, for dedis þat plesen to God moten smelle wel bifore God. And here seien many men, þat men slayn in worldly cause ben but stynkynge martires, and offringis to þe fend.

And herof concludiþ Poul, þat six synnes shulde be fled, as is that they should abstain especially from six great sins, fornicacioun, and al unclennesse of man, or avarice So E; A includes as is in the quotation., synne of þe world, be not nemyd in ȝou, as it semeþ in holy men, or filþe or foli speche, or harlotrie þat perteyneþ not to þing of blis; but more, use ȝe ȝoure speche clenly in þankyngis of God; for wite ȝe þis and undirstonde, as bileve of Cristene men, þat ech lechour, or unclene man, or averous man þat serveþ to mawmetis, haþ noon heritage in þe rewme of Crist, þat is boþe God and man. Siþ ech man makiþ þat his God þat he loveþ moost of alle, and an averous man loveþ more worldy goodis þan he loveþ God, siþ he leveþ riȝtwisnes for love of siche worldly goodis, it is knowun þat he is fals and out of riȝt bileve of God, for he makiþ siche goodis his mawmetis, which muten nedis be fals goddis. And þus it is of oþer synnes, þat men fallen ofte inne. In þe first fleishly synne ben many speces, as men knowun; and Poul understondiþ hem alle bi unclennesse, as sum men seyen So in E; A has seen.. Oþir men seyen So in E; A has seen. wel ynowȝ, þat Poul telliþ þes þree synnes, fleishli synne, and synne of þe fend, and synne of þe world, as alle synnes. For alȝif alle synnes ben unclene, ȝit þes þre synnes of þe fend—pryde, envie, and ire þer sister,—maken man more like to þe fend, and bi þis prynte of þe fend þei ben more foule bifore God.

Poul biddiþ here to trewe men, þat no man bigile hem in bileve nd not be beguiled by those who confound good and evil. bi veyn wordis which þei speken, þat þes ben no synnes or liȝt; as lecherie is kyndeli, as þei seien, and mankynde kyndely haþ love of his owne excellence, siþ þat God haþ ȝovun it him, and God haþ ȝovun þis world to man, to serve him bi helpe þerof. Siche veyn wordis þat excusen synne done myche harme among men, as Adam and Eve weren bigilid bi veyn speche of þe serpent, and so weren many oþer after, unbilevynge treuþe of Goddis lawe. For if we taken hede to ire of God, or in old lawe or in þe newe, it cam bi synne þat was brouȝt in bi siche fals and gilynge wordis. And þerfore shulde ȝe not wille to be maad perceyneris perceneris, E. of hem, neiþer spekyng þus, ne trowinge, ne nurishinge sich fals speche. For ȝe weren sum tyme derknessis, but now ȝe ben liȝt in þe Lord. Men þat ben encombrid in synne ben made derke and blind wiþ synne; but men þat ben in liȝt of grace knowun synne as motis in þe sunnebemes. And þerfore, wandre ȝe as children of liȝt, in clennesse. Þe fruyt of liȝt stondiþ in þes þre, in al maner of goodnesse, and riȝtwisnesse, and treuþe. Þes þre wordis, þat ben according to þe holy Trinite, wolen make a man vertuous, and fleynge þree maners of synnes.

POUL telliþ in þis epistle of fredom of Cristene men, how þei The two Tes∣taments; the freedom of the new law, have þer ernes here, and fully fredom in hevene. And þus wole Poul in tyme of grace þat Cristene men ben more free þan fadris weren in þe olde lawe, by fredom þat Crist haþ ȝovun. Poul seiþ þat, it is writun in þe first boke of Goddis lawe, þat Abraham hadde two sones, Ysmael and Ysaac; Ismael was of þe hond-maiden, þe which was clepid Agar, and Ysaac of his weddide wyfe, þe which was clepid Sara. But þe first, þat was born of þe servaunt, was born bi þe fleishe; þe toþer, born of þe free wyfe, was born bi byheest of God. Þe first boke of Goddis lawe telliþ how Abraham in his myddil age gate Ismael his sone, whanne he hadde kyndely strengþe; but whanne boþe he and his wyf weren passid þe tyme of child-getyng, God behiȝt bihyȝte, E. hem [saac, and tolde what shulde worþe of him. And þes two children of Abraham bitokenen two lawes of God, and two children þat God haþ. Þe first child shal be dampned, þe secounde shal be saved. And so men seien comounly, þat holy writ haþ foure wittis. Þe first witt is of þe storye, or even as þe wordis shulden tokne. Þe secounde witt is allegoryke, þat figuriþ þing þat men shulden trowe; as þes two sones of Abraham figuren þes two þingis. Þe þridde witt is tropologik So E; troplogyke, A., þat bitokeneþ witt of vertues. Þe fourþ witt is anagogyke, þat bitokeneþ þing to hope in blisse. Poul seiþ here þe secound witt, and he hadde autorite þerto. Þes two sones ben two testamentis in figure, as God spekiþ ofte. Þe first sone is þe olde lawe; þe first lawe was in þe hill of Synay, and gedride men into servage, and þis is Agar in figure. Synay is an hill in Arabye, þat is joyned to Jerusalem here, and þe Chirche þat is here serveþ in þraldom, wiþ hir children; but þat Jerusalem þat is above, þat is þe Chirche þat haþ overcome, she is free, and she is oure modir, for Crist oure heed is þer wiþ hir.

Poul as a good doctour feyneþ no fable by mannys witt, but which would that men would live by, and refuse, in spite of persecution, to obey any other! he seiþ þat it is writun in þe lawe of oure bileve. And wolde God þat þes prechours wolde do so in oure daies, til men cowden Goddis lawe, and lyveden aftir þis bileve. And sum men have myche confort in þis treuþe þat is þus writun; for þei witen it mai not be fals but mut nedis be fulfillid of God; and herfore þei ben pacient, and joyful in þer turmentyng. And þus seiþ Poul to þe Romayns, Al þingis þat ben writun, and algatis in Goddis lawe, þei ben writun to oure lore, and specialy for þes two endis, þat we kepe pacience, and be in confort of holy writ. And þis bileve, þat we trowun þat Goddis ordenaunce mut nedis stonde, and al oþir ordenaunce mut nedis be quenchid at þe laste, confortiþ many Cristene men to stonde bi Goddis ordenaunce, for nedis þis ordenaunce mut be holy, and at þe last overcome al oþir. And he þat stondiþ for Goddis lawe þus in clene charite here, mai be exposid and pursued in worldli goodis and in his bodi, but he may not wante meede þat passiþ al þis harm and peyne. Siþ worldly good is but litil, and þis lyf is short and peyneful, it were a wyse change to man to suffre þus for þe betere. And þus he is traitour and coward, þat dar not telle Goddis riȝt for drede of losse of worldli goodis, or for losse of his bodi.

And for þis þraldom þat falliþ, boþe to men of þe olde lawe Christians are the children of promise, and need not fear the children of the bond-woman. and to men þat shulen be dampned, it is writun þus in Ysay; Be glade þou chirche of heþene men þat now art barayne of goostly children, and bryngist but fewe children to hevene, for þe spouse of holy Chirche is not ȝit joyned to þee, bi þe grace þat Crist shal ȝyve whan he shal clepe heþene men. For tyme shal come þat þis chirche þat is now bareyne of children of God, shal have moo goostli children þan þe chirche of Jewes þat now haþ spouse. And for joie of þis bileve þou shuldist brest out and crye. And þus Poul aleggiþ to Romaynes many prophecies of þis. But Poul discendiþ to þis figure, and seiþ in þis tyme of grace, We ben children of biheste, as Ysaac was, Abrahams sone; and so we ben children of þe free modir, and shulde be tretid now as free. But riȝt as þe sone of Abraham þat was first born, and fleishli, pursuede his goostli sone, þat was born spirituali, so it falliþ now-a-daies of men þat God haþ ordeyned to peyne, and men þat he haþ ordeyned to blisse, and men of þe olde lawe and þe newe. But what seiþ holy writt? Cast out þe hand-mayden and hir sone. So we shulden caste out now cerymonies of þe olde lawe. For as þe child of þe hond-maiden was not eyr wiþ þe child of þe fre wyf, so kepyng of þes cerymonyes shulde not laste wiþ þe blisse of hevene. And in tyme of þis fredom þat is nyȝ to þat ful fredom, shulde not þe Chirche be bounden wiþ þat þraldom as it was first,—and specialy siþ it lettiþ to renne swiftly to blis of heven, as kyndely movyng is swift aȝens his ende, by helpe þerof Especially since it—the thraldom of ceremonies—hinders the Christian from running swiftly to the bliss of heaven (in the same way as natural motion proceeds swiftly towards its own end), by help of the freedom which is his right.. And so, breþeren, we shulden þenke þat we ben not children of Agar, but children of þe free wife, by which fredom Crist haþ maad us free.

For fredom So E; A has Lord, siþ fredom. is myche coveytid, as men witen kyndely; The Church enthralled now by Antichrist; encumbered by ceremonies, and over-governed. but more shulde þis betere fredom be coveitid of Cristen men. But it is knowun þat Anticrist haþ more þrallid now þe Chirche þan it was in þe olde lawe, whan þei myȝten not bere þat service. And Anticrist makiþ now newe lawes, and groundiþ hem So E; A has him. not on God and man. For mo cerymonyes ben now brouȝt in þan weren in þe olde lawe, and more tarien men to come to hevene, þan diden in þe olde lawe tradiciouns þat weren founden of scribis and Pharisees. And o rote of þis þraldom is lordship þat Anticrist haþ; for he chalengiþ to be ful lord, boþe goostli and temporal; and so he tarieþ Cristene men to serve Crist in his fredom. So þat Cristene men may seye, as þe poete seiþ in proverbe,—þe frogge seide to þe harwe, cursid be so many lordis. Now Cristene men ben chullid, now wiþ popis, and now wiþ bishopis, now wiþ cardinalis of popis, now wiþ prelatis under bishopis; and now þei clouten þer shone wiþ censuris, as who shulde chulle a foot-balle. But certis Baptist was not worþi to loose þe thwong of Cristis shoo; and more, Anticrist haþ no power to lette þe fredom þat Crist haþ brouȝt. Crist ȝaf þis fredom to men to come liȝtli to blis of hevene, but Anti-Crist chulliþ men, to ȝelde hem to ȝyve hym moneye. And so þis servage is foule, boþe for þis lord and his lawes; for it is foule to bere dritt bi þe servise made to fend. But ever þes ypocritis dreden þat Goddis lawe shulde be shewid, and þei convict of falshede, for God and his lawe ben more strong. Þes ypocritis may for a tyme holde men in þe fendis þraldom, and feynen þat þei ȝyven leve to synne, or gabbe on God, þat is worse, þat it is nedeful to obeishe þus.

POUL techiþ in þis epistle þe excellence þat Crist hadde over Christ's pre∣eminence over the priests of the old law, bishopis of þe olde lawe, al ȝif þei alle figuriden Crist; and þis was pertynent to speke to Jewis, þat knewen þe olde lawe. Poul bigynneþ and seiþ to hem þat, Crist was bishop, and nyȝe to God, siþ he was boþe God and man, and so was noon of þe olde lawe. And þus he passide in þre pointis bishopis of þe olde lawe. First he was bishop of goodis of blis, þe which 1. as the trea∣surer of future bliss; goodis ben hopid to come. And þus seiþ Petre, þat Crist is bishop of soulis, for he is Lord of hem. Bishopis of þe olde lawe kilden beestis, and diden sum good in þat þat þei figuriden Crist, and his passioun þat bouȝt mankynde. Þe toþer excel∣lence 2. as minister∣ing in a better tabernacle; of Crist is, þat his tabernacle is betere þan weren al þes tabernaclis þat weren in þe olde lawe; for Cristis tabernacle is þe world; and Poul seiþ þat, þis tabernacle is more large and more perfit þan was þe tabernacle of Moyses, for þis was not maad by man, but maad of noȝt by God almyȝty. But Moises tabernacle was maad and born, to grete traveile of preestis. Þe þridde excellence of Crist is þat his sacrifice is beter, and 3. as offering a real, not a typi∣cal, victim. made more perfitli þan sacrifice of olde bishopis. Bishopis of þe olde lawe sacrifieden kidis blood, or blood of geet gete, E., or of calvys. But Crist passide al þes figuris,—for Crist bi his owun blood entrid oonys in to heven, and þere he foond ever lastyng byging biggyng, E. þat noon oþer bishop myȝt come to. And so he entride oonys for ever to hevene, þe ynner part of þis temple. But bishopis of þe olde lawe weren nedid to entre ȝeer bi ȝeer, and ȝit þei entriden not in to hevene, but in to a litil holet þat was þe west part of þe tabernacle; and alȝif þis figuride hevene, ȝit mannis blis was not þereinne. But entring of Crist to heven, in to a place more holy and large, was in to þe same place where is blisse wiþouten ende. And þus, siþ Crist is God of hevene, and his manheed is so nyȝe God, oure bishop Crist in al þes þingis mut nedis passe al oþer bishopis. For as þis Lord may teche ferþer, so he is nerrer and graciouser, and but bi vertu of þis bishop myȝte nevere bishop do good to man. And þus dignities and pryvelegies þat ben now grauntid bi þe pope, but ȝif Crist conferme hem first, ben not worþ a flye foot. And so it semeþ to sum men þat bishopis of þe olde lawe weren betere and more worþi þan ben þes emperour bishopis; for þei serveden and figuriden Crist by auctorite of God, but þes emperoure bishopis now serven and figuren Anticrist. And þer auctorite is taken of þe moost fend aȝens Crist, and þus þei seien þat þe pope is heed viker of þis fend. But al þe fendis and al þe bishopis muten have þer beyng of Crist, and muten serven to him, ouþer wel or yvel, aȝen þer wille. For ouþer þei ben dampned in helle wiþ þe heirest hyest E. Anticrist, or ellis þei ben blessid in hevene bi oure bishop Jesus Crist.

And aftirward proveþ Poul bi a principle of bileve þe suffi∣cience The sufficiency of Christ's re∣demption. of Cristis byggyng, bi þat þat he is God and man. For ȝif Crist be verre very, E. man, he is a part of al mankynde, and so þis grete man haþ maad aseeþ bi Crist for þat þat he synnede in Adam. And þus seiþ Poul to his breþeren, þat ȝif blood of boolis or kidis, and poudir of a calfe þat is scaterid, makiþ men holy þat weren foulid, as anentis fleishli clensyng,—how myche more Cristis blood, þat offride himsilf bi þe holy goost wiþouten wemme to God þe fadir, shal clense out oure conscience fro dede werkes to serve lyvyng God. Þis resoun þat Poul makiþ is nyȝe bileve þat men moten have. Þer ben þre clensynges, bodili and goostli, and oo clensyng of þes two, as was clensyng of þe olde lawe. For þis bodily clensinge of þes figures of þe olde lawe clensid not goostli but in figure, for oþer clensyng were betere bi water; and so it figured Cristis blood, and his herte þat was brent bi love. And þis halowyng þat last was figurid mut nedis be betir þan his figure, as fier is beter þan is smoke, and man is beter þan is his ymage. And so, siþ Crist is God and man, satisfaccioun for þis synne þat he made þus freli is better þan oþer þat man or angel myȝt make. Þe same þe same man, E. in noumbre þat synnede by Adam oure first fadir, þe same man in noumbre made aseþ by þe secound Adam, Crist. And siþ he is more of vertue þan þe first Adam myȝt be, and his peyne was myche more þan synful lust of þe first Adam, who shulde have conscience here þat ne þis synne is clensid al out? And siþ oure Jesus is verre God, þat nevere may forȝete þis mede, he is sufficient medecine for al synners þat be contrite, for Crist is ever and everywhere, and in al siche soulis bi grace; and so he clensiþ more clenly þan ony bodi or figure mai clense. And herfore, as Poul seiþ, Crist is mediator of þe newe lawe. For Crist haþ of boþe þes two, for he is God, autour God and auctour, E. of þes boþe, and knyttiþ þe toon wiþ þe toþir; þat bi his deþ falling bitwixe, in biggyng of þe first trespas trespassis, E. þat weren done in þe olde lawe, þes men taken biheest aȝen, þat ben clepid, of ay-lastyng herytage. And al þis marchandiȝe was done in Crist Jesus oure alþer Lord. We taken here as bileve þat Jesus Crist þat chaffarid þus is eche God þat may be, and so þe same God þat made man, and after bouȝt man to blis þat he ordeynede bifore to man.

But muse we not where al þes men and oonli þes shulden be More salvation has come through man's sin than if he had never sinned. savyd, þat God wole have maad here stonding in innocens wiþ∣outen synne. It is ynowȝ to us to trowe þat as many of þe same kynde shulde now comen to heven, as shulde have come if no synne hadde be. And more medicine, wiþ more blis, falliþ now to man bi occasioun of synne þan shulde have fallen to man ȝif never synne were done of man. And þus it is beter to mankynde, and to profit of þe world, þat man synned and þus were bouȝt, þan ȝif man hadde nevere synned. And so men taken as bileve þat al þing þat God haþ ordeyned mut nedis come in his tyme, after þe forme þat God haþ shapun.

POUL telliþ how þat men shulden sue Crist, and algatis in The apostle bids us take pattern from the meekness of Christ. mekenesse þat is ground of oþir vertues. He biddiþ þat, ȝe shulden fele þat in ȝou, þat is and was in Jesus Crist. Not oonly þe kynde of mekenesse, but al þe flood by sum part, þe spryng of þis mekenesse, and þe welle, was in Crist Jesus, and bi takyng part þerof al Cristis children moten be meke. And so þis shewiþ here more specialy þan kynde of mekenesse, for it shewiþ alle mekenesse of men, wiþ ground þat was in Crist. And so put þou away fals mekenes, as is in ypocritis, and con∣streyned mekenes, as is in þeves and prisoneris, and take þe vertu of mekenesse þat haþ ground in Jesus Crist. And have þou never so litil þerof, þou mayste fele So in E; A om. the words þou mayste fele, though a much later hand has supplied them in the margin. þat þat was in Jesus. And it helpiþ myche to men to þenke how Crist was in forme of God, for he is verre God in godhede. And þis godhede is forme of godhede, for þat is a forme of þing of whom þat þing haþ a name; as of manhede man is man, and of whiteness a þing is whit. And so, siþ godhede may not falle to a þing bifore in kynde, þis godhede mut nedis be God, and so o per∣sone, þat haþ þis forme. And þus Poul seiþ in a manere, þat Jesus is verre God. And so, Crist feynede not bi harbitracion of raveyn þat he was even wiþ God, siþ he was þe same God. Þe first angel Lucifer feyned bi fals harbitracioun þat he was licke to God; and so done men þat synnen here, for þei ben inobedient as þei hadden no God above hem.

But, for Crist myȝte not bigge man oonly bi his godhede,— Who humbled himself by becoming incarnate. for he muste make him þat kynde þat synnede in oure first fadir, so þat same þing make aseeþ which þing synnede of man,—þerfore seiþ Poul here þat, Crist lesside himsilf. For whan he made himsilf man, he made him a creature wiþoute, whiche creature is but vein to regard of þe godhede. And þus seiþ Poul So in E; A includes the words For—Poul in the quotation., þat he toke a special forme of servaunt; and þis forme was þis manheed, þat is oonli in Jesus Crist. And so þis godhed and þis manhede ben dyvers kyndis but o persone. For as þer is oo godhede þat is comoun to þre persones, so þer is o persone þat is comoun to þes two kyndis. And riȝt as o persone is dyvers from anoþer, alȝif þei ben þis oo kynde, so þei two kyndis ben dyvers, but ech of hem is þis persone. And so men speken now of Crist bi þe toon kynde and now by þe toþer, and graunten of þis same persone dyvers formes bi þes two kyndis. But Poul grauntiþ not here þat þis persone avyntisshide aven∣tischide, E. him, but he made him lasse, and comoun ser∣vaunt, whan he made him þus man. Þus Crist is servant of servyng, but not servant of synnyng, ne servant of bondage, alȝif his kyn was sich a servant foure hundrid ȝeer in Egipt, as Goddis lawe witnessiþ.

And here þenken many men, þat many popis after Petir pre∣sumen Many popes have falsely claimed an equality with Peter. falsely of hemsilf þat þei ben even wiþ Petir. And alȝatis ȝif þei feynen þat þei ben even wiþ Cristis manheed, Crist myȝte not bi his manhede feyne þat he were even wiþ þe godhede. And so many popis feynen hem þat þei ben Cristis vikers in erþe, and siþ þei ben proud blasfemes, no man is ferþer fro þis state, for Crist myȝte not be God and man but ȝif he hadde take þis mekenesse. How sueþ he Crist in vertues þat þus is a proud blasfeme?

And for to shewe þat Crist was no giloure, Poul seiþ þes two The habit, or fashion, of Christ is His humanity. wordis of Crist, þat he was maad into likenesse of men, and in abite founden as man. Crist came into þis comoun liknes, for he was of þe same kynde þat is ech man his broþer, and þis liknesse is in substancial So E; A has substance al. kynde; and he is founden in abite as man, for he toke þis singular manhede. Habite is taken on many maners, as Austin declariþ wel; but here it is taken for þis mankynde þat Crist toke whan he was man. And, for noo þing in þe worlde is founden but ȝif it have verre beynge, þerfore þis habite of Crist is verre man as oþer ben. But for as myche as Crist was bifore þat he hadde þis habite, and in sixe and þritty houres he wantid þis bodili habite, Poul spekiþ sutilly here, þat he was founden in habite as man. But men trowen here as bileve, þat Crist lefte nevere þis made spirit, and so he ceesside nevere to be man, alȝif he ceesside to be a bodi. Al þis saveriþ more to clerkis þan to comounte of men, and þerefore men muten passe over þis, spekyng to þe comoun puple.

Crist mekide himsilf, made obedient to þe deþ, and not to ech The exaltation of Christ. peyneful deþ, but to deþ of þe cros, and þat is moost abhominable deeþ, and moost peynful of al oþir. And herfore boþe God hyede him, and ȝaf him a name þat is over ech oþir maner name, þat in þe name of Jesus ech knee be foldid, of hevenly, of erþely, and of hellis; for ech wille of þes þree spiritis is obeishant to Crist; and so ech tunge mut nedis confesse, þat oure Lord Jesus Crist is in glorie of God þe fadir. For as he is þe same God, so he haþ þe same glory wiþ hym.

JOON stireþ here Cristene men to flee synne þat comeþ of þe The world is overcome by faith, world, and þis synne is ful comoun in al þree partis of þe Chirche. First, Cristene men shulden wite þat alle men þat shulen have blisse of hevene ben goostli born of God, and maad men of his ordre, siþ þat Crist mut be þer fadir, and holy Chirche be þer modir. And þis condicioun settiþ Joon þat mut nedis be fulfillid. Ech þing þat is born of God overcomeþ þe world, in al his tyme. For ȝif he be overcomen of þe world, for a litil tyme þat he synneþ, neþeles he mut cover coover, E. and overcome þe world at þe last. For ellis he was nevere born of Crist, ne sueþ his fadir in þis fiȝt, and Crist wole have no siche children, but þat ben kynde and suen him. And þerfore Joon telliþ a mene to men to overcome þe world. And þis, he seiþ, is þe victorye þat overcomeþ þe world, our bileve. So þat noon over∣comeþ þe world, ne þe fend, ne his fleish, but ȝif bileve be þat armour by which he overcomeþ þus. And herfore declariþ Poul to Ebreus, þat seintis overcamen rewmes bi bileve þat þei hadden, and maden many oþer victories. And shortli, þer is no man overcomen of his goostli enemy, but ȝif he be out of bileve ouþer in oo maner or in oþer. And þus bi sum maner of speche bileve is boþe sheld of man, and swerd bi which man fiȝtiþ, and victory þat he makiþ. And Joon axiþ bi ensaumple, Who is he, breþeren, þat overcomeþ þe world, but þat man þat bileveþ þat Jesus is Goddis sone? ȝif þou have ful bileve of Crist, how he lyvede here in erþe, and how he overcame þe world, þou overcomest it as a kynde sone. For ȝif þou take hede how Crist dispiside it, and sue him here as þou shuldist, þou most nede moste nedis, E. overcome it bi bileve of þi fadir.

And here mai men wite opynli, þat many men ben in þis which is want∣ing in many men, and es∣pecially in the new orders. world þat ben not born of God, ne bileven here in Crist. For ȝif þis bileve were in hem, þei shulden sue Crist in maner of lyf; but þei ben out of bileve, as many men of þe day of dome. What man shulde bileve fulli þat þe day of dome is anoon, and þat God jugiþ men aftir þei have fouȝten in his cause, þat ne he wolde bisili enforse him to sue Crist, for mede þerfore? Oþer bileve of þes men slepiþ, or hem wantiþ riȝt bileve; as men þat loven þis world, and resten in lustis þerof, lyven as ȝif God saw not þis, and shulde not juge for þis dede. Þus oure bileve of Cristis lyf is nedeful to alle Cristen men; and herfore men shulden knowe þe gospel, for it telliþ þe bileve of Crist. And þus it semeþ þat newe ordris overcomen not þis worlde bi bileve þat þei have in Crist, for Crist lyvede not as þei lyven now. Crist purchaside not to his apostlis rentis, ne housis, ne worldli goodis, but tauȝt hem boþe in comoun and privy, to flee siche havyngis of þe worlde. And þus þe falshede of þe fend disseyveþ men of siche ordris, þat þei have þe world in comoun, but noon of hem to himsilf. Whanne þei have þus þe world in comoun, ech of hem assentiþ þerto, and þei ben algatis more strong to lette men þat don þer-aȝen, oþir in word or in dede; and þus þe fendis champioun is strenger. Siche sophymes serven not bifore Crist þe laste juge. And þus þes sophistris, þat gabben þat þei have not neiþer in propre ne in comoun, and ȝit men seen þat þei have boþe placis, and housis, and oþir goodis, myche more plentenousely þan oþer pore men þat þei robben,—þes false men muten nedis be dampned of Crist, þat is þe first treuþe. For þei diversen not fro þeves, but þat þei robben more sinfulli, to þis grete man of hem þat is more strong in his malice.

Þis is he þat came bi water and bi blood, Jesus Crist. He cam Christ came by water and blood, that is, by tribulation and passion. not to þe blis of heven bi ypocrisie ne falsheed, but bi tribula∣cioun and bi sheding of his blood. And þus he was also made Jesus, þat is, savyour of þis world; and he was also made Crist, to anointe men bi welle of his grace, bi vertue of his passioun, and not bi worldli lyf here. For he was heed of martirs, and suffride best moost peyne. On þis shulden his sones þenke, and sue þer fadir in þis maner. For ȝif þei suen a newe fadir, and leven þe maner þat Crist tauȝt, þei leven Crist and suen Anti∣crist, as false men done þat shulen be dampned. And þus Crist cam not oonli in water, but in water and in blood. For he suffride not oonli tribulacioun, as many men done, but tribula∣cion and passioun, bi moost fervoure of charite. And bi þis cause seiþ Poul, þat God hied Crist, and ȝaf him a name þat is over al oþir names, and moost of worship in þis worlde. And witnes of þis sentence is sufficient, boþe in hevene and in erþe.

Þe holy goost is he þat witnessiþ, in hey heven, þat Crist is The heavenly and the earthly witnesses. treuþe. For þer ben þre þat ȝyven witnesse in heven, þe fadir, þe word, and þe holi goost; and þes þre ben al oon. And þer ben þree þat ȝyven witnes in erþe, þe soule, watir, and blood; and þes þre ben al oon, for þei maken Cristis manheed. And so, as þis special substance þat is godheed of Crist is þree persones and oo God, so þis comoun substaunce is o persone of Crist. And þus whan Crist cried on hye So E; an hey, A. and þus sente out þis mannis spirit, and aftir he shed watir and blood fro þe tyme þat he was deed, þes þree þingis bitokeneþ tokenen, E. wel þat Crist was verre very, E. man and God. And in tyme þat Crist was baptisid, þe Fadir wit∣nesside in vois, þe Sone was shewid in manheed, and þe Holy Goost in a dowfe; and þes þre ben sufficient witnesse to teche oure bileve of Crist. For ȝif we taken witnesse of men, to prove treuþe in cause of men, witnes of God, þat is þree persones, is more to prove þis bileve; and þis is more witnesse of God þat he witnesside þus of his sone. And so siþ God is everywhere, whoso trowiþ in Goddis sone, he haþ witnesse of God in him, siþ he haþ þe Trinite.

PETRE specifieþ here mekenes, þat men shulde have bi en∣saumple Christians are to keep them∣selves from fleshly lusts, of Crist, and how þei shulden be suget and obedient to alle men. Petre preieþ to Cristen men to kepe hem first fro fleishli lustis, as gestis and pilgrimes; for þes synnes fiȝten aȝens þe soule. Fleishli desires moven men to fiȝt and stryve wiþ þer breþeren, for men desiren not þus money but to maynteyne þer bodi in lust; for if þei loveden more þer soule, þei shulden more travaile þerfore. And here mai men see þat men, and algatis grete prelatis and lordis, failen foule in charite, and first in love of hem silfe. For siþ þat charite bygynneþ at þe love of mannis spirit, man shulde love first his spirit, more þan goodis þat ben wiþouten. And þes goodis done myche harm, and litil good to men þat have hem. Lord, what shulde reverse mannis love, to love hem þus more þan his soule! Þe bisynes þat man haþ, and traveil to gete him siche goodis, techen þe gretnesse of his love overe þe love of his soule. For necligence þat man haþ to gete him siche food of his soule, and to do vertuous dedis bi which his soule shulde be nurishid, techiþ how man recchiþ to litil of himsilfe, for he forȝetiþ his soule. And neþeles Petre seiþ here, þat we ben gestis and pilgrimes to þis worldly lyf here, for we shulden be traveilinge to heven. And þus to make oure restyng here, in goodis þat ben so litil worþ, is an open foli to us, and lettiþ us of þis pilgrimage. And it is knowun of bileve, þat temporal goodis þat we have done noo good but a litil while þat we wandren in þis pilgrimage. And þus men reversen God as disciplis of Anticrist, for goodis þat he ȝaf for an eende þei disusen to þe contrarye. He lente þes goodis to spede þer wey to go to þe blisse of hevene; and foule love of þes goodis lettiþ hem to go þis weye; and þis falliþ in religiouse and in oþir men of þe worlde.

And aftir þis biddiþ Petre, þat men lyve a good lyf among men and to edify others by their example, þat þei lyven wiþ, and ȝyve good ensaumple to hem, as Crist ȝaf to his Chirche. And so, in þat þat þei speken yvel bihynde ȝou, as who spekiþ of yvel doeris, þei have no mater to speke þus but good werkes to gnawe upon, and þus shulen þei glorifie God in day of þe last dome, and have sorewe þat þei diden þus, and preise God in his servauntis. And þus, whan men þenken on Crist, and of short tyme þat þei have here, þei shulden be suget to al maner of men, not for money but for God. And þus ech man mai be suget to oþer, siþ he is two kyndis; ȝhe, man is suget to himsilf, siþ his bodi serveþ to his spirit. But prelatis clepen now no subjeccioun, but in ȝyvynge of worldly goodis; but men þenken not to speke here to siche rude and worldly prelatis.

But ȝit men shulden kepe manere in þer So E; om. A. subieccioun, after and yield due submission to temporal rulers. mannis staat. As, men shulen be suget to kyng, as passyng bifore oþer men, for þus biddiþ Petre by dede of Crist; and so þei wolden þat lordis weren. And men shulden be suget to dukes, as to men sent fro þe kyng, to veniaunce of yvel doeris and to preisyng of good men. For þis shulde kyngis and þer mynystris do here for Cristis love, for þe heynes of þer staat was ȝovun of God for þis eende. And þus shulden popis be suget to Popes should be subject to kings, kyngis, for þus weren boþe Crist and Petre. For þis is þe wille of God, þat men do wel in subjeccion, and make domb þe foli of men þat ben foolis in Goddis lawe. And þis þing men shulden do freely, and not bi constreynynge of mannis lawe; but as þei hadden not an hilyng of fredom of malis of þis world, for siche fredom is litil worþ, but fredom fro synne to serve God. And þis kepyng of siche werkes wole make men free servauntis of God. Do ȝe honoure to alle men, and specialy to mannis spirit. And drede ȝe God in his þis, E. prynte, and do ȝe alle ȝoure werkes for God; and love þe breþerheed, bi þe fourme þat Crist haþ tauȝt. And þus, siþ kyng is Goddis viker, drede ȝe God in þis viker, and do ȝe worshipe to þe kyng, for love of God whos viker he is.

Servauntis, be ȝe sugette in al drede, boþe goostli drede and and servants to their masters, even when op∣pressive. bodili, to lordis þat ȝe have here. For as Poul techiþ, servauntis shulden serve to þes lordis as to God; and so, bi service goostli and bodili, shulden þei serve, not oonly to good lordis and reson∣able to þer servauntis, but also unto tirauntis, þat distrien Cristis scole, as diden boþe Heroud and Pilat; for certeyne þis is grace in Jesus Crist þat is oure Lord. For Crist was suget to þes tirantis, as God obeishiþ to mannis vois. Þis subjeccioun is no synne, alȝif tirantis synnen in takinge it. For as suffring is sum tyme good, and doynge yvel bringiþ it in, so subjeccioun sum tyme is good, and men ben yvel in takyng of it. And þus, ȝif men þenken sutilli, kyngis and lordis shulden serve to men, alȝif þei ben þer boonde men. For þer bodies shulden serve þer spiritis, and siþ bodies ben worse in kynde þan ony spirit þat man haþ, and al þe personalite of man stondiþ in þe spirit of him, whi shulden not men graunte þes wordis, þat ech man shulde serve to ech man? And wolde God þat þe pope knewe þis, and oþir emperour emperours, G. prelatis! þanne shulden þei be en∣saumple of mekenesse, as was Crist oure alþer Lord.

ÞIS storye of apostlis dedis telliþ how þei weren disposid of The descent of the Holy Ghost on the apostles. God to receyve þe Holy Goost, and medliþ many notable wordis. Luke bigynneþ on þis maner,—Whanne þe daies of Pentecost weren fillid, þat maden fifty daies in noumbre, alle þes enleven disciplis weren togidere in þe same place. And þis place was in Jerusalem, as it is licly bi þe storye. No drede þes enleven apostlis, aftir þe resurreccion of Crist, ledden devout lif and holy, and algatis after his ascencioun. Bi þes ten daies men seyn þe apostlis fastiden and preieden. And þus þei camen into an hous on Witsonday in Jerusalem. And þer was made hastely fro heven a sound as of a greet wynd comyng, and þis sound fillid al þe hous where þe apostlis weren sittinge. And þer apperide to hem diversly partid tungis as fier, and þis fier sate upon hem alle, in forme of a tunge. And þei weren al fillid of þe Hooly Goost, and þei bigunnen to speke in langagis þat weren dyvers in hemsilf, riȝt as þe Holy Goost ȝaf hem for to speke out. And so þree þingis weren seyn seen, E. here, þe which al bitokeneden þis miracle. Þe firste was, soun sounde, E. þat cam fro hevene þat ful∣fillid al þe hous, and þat bitokeneþ þat apostlis hadden grace of God to speke his wordis. Þe secounde signe of þis miracle was of þe substaunce of fier, þat bitokned þat þes apostlis weren ful of charite to speke. Þe þridde signe of þis miracle was of þis forme of fyry tungis; and þat bitokeneþ þat þes apostlis hadden knowynge of many langagis.

And þus seiþ Luke, þat in þe cite weren Jewis dwellinge of al The amaze∣ment of the Hellenist Jews. naciouns, men of religioun, and þes Jewis couden dyvers lan∣gagis, of cuntreis þat þei hadden dwelte inne. For after Cristis resurreccioun, and bifore his deeþ also, Jewis weren scatrid in many londis, and lerneden langages of þes londis; and þus þei ben clepid of þes naciouns, and camen to þe temple at þis fest. And whanne þis vois was maad to þe apostlis, þe multitude of þes Jewis camen, and þei weren confusid in þer þouȝt, for ech of hem herde apostlis spekyng in þer strange tunge, þat is spokun in þer contre. And þis was a greet woundre; and herfore þei alle abaishiden abayschiden, E. and woundriden, and seiden togidere, Lo, ne ben not al þes þat speken of þe cuntre of Galile? And how have we herd ech on his owne tunge, in which tunge we weren born, ferre awey fro þis contre? And Luk rehersiþ sixtene langagis þat þes pilgrimes hadden at hoom, and þei woundriden how þes Galilees kouden speke þus al þes langagis. And þe miracle was more, þat þei spaken Goddis merveilis þus in so dyvers tungis.

And here men douten comounli, where þes apostlis spaken Questions re∣fating to the gift of tongues examined. aloone, or ech of hem al spake dyvers langagis fro oþir, so þat on of hem koude oo langage, and anoþer koude anoþer, but not þei alle knewen ech langage. But here men þenken bi þe story, þat ech of hem knewe al þes langagis, and þus þei undirstooden þes men þat weren of so dyvers contreis. But difficulte is moved over,—wher ech of hem blabride al þes langagis So E; A has langatis.; and it wolde seme a greet woundir þat o man spake at o tyme þus dyvers langagis of men, siþ þat dyvers langagis axen dyvers formyngis of voicis, þe which myȝten not be togidere. But here men þenken bi þe storye, þat þis miracle myȝt be þus; þes apostlis knewen dyvers langagis whanne þei weren spoken unto hem, but þei spaken al o maner of vois to þes aliens þat þei spaken to; and þis was þer owen langage, þat hadde kyndly his forme; but bi þe same langage boþ þei and oþer conseyveden diverseli; as þe same sound of bellis moveþ men diverseli, oon þat þei speken þus, anoþer þat þei speken dyvers. And it is liȝt to God to move men to diverse conseitis, alȝif þe langage be þe same. And þus þe miracle was þe more, þat God movede þus þes inwittis, alȝif þe voicis weren oon þat þei herden of þe apostlis. And it is licly þat þes pilgrimes conseyveden þe same langage þat þei knewen moost of alle, and þe witt of þis langage; and so ech man hadde his owne miracle, and God movede apostlis as he wolde. And þis figuride oonesse of herte, as þes men þat maden þe toure weren tokened, þat þei hadden by pride dyverse hertis, bi dyvers langagis; and so þis God made þer langage chaunge.

Here men mai telle þe puple how men shulden disposen hem On the neces∣sary prepara∣tion for re∣ceiving the gifts of the Holy Spirit. to receyve þe Holy Goost bi þe graciouse ȝifte of God. Þei shulen faste and be devoute, as weren þe apostlis at þis tyme, and þanne þei shulden fele sound fro hevene, þat shal move hem to goostli werkes; and algatis þat þei have fier of charite to make hem clere; for fumes of temporal goodis letten many to take þis spirit. And no men ben more undisposid to take þis spirit þan ben sich men, for þer envie and þer fumes dis∣turblen þer eire to take þis goost. And it is nedeful to men to have tungis; as God biddiþ, ȝif þat ony of hem speke, þei speke Goddis wordis, and not falsheed, and not worldly ne veyn wordis, þat ben fer fro Goddis likynge. And þus þree con∣diciouns þat weren in apostlis disposen men to resseyve þe Holy Goost, and contraries letten men þerfro. For no drede defaute is in man and not in God, whi God liȝtneþ him not.

JOON telliþ in þis epistle how men shulden love togidir, for The precept, that we love one another, grounded on the principle that God is love. he þat wantiþ þis love wantiþ lyf, as a fend. First Joon takiþ þis maxym as a principle of bileve;—Moost dere, God is charite; and þus of God comeþ al oure love. Soþ it is þat God and man have sum names comoun to heem, as ben þes comoun names þe whiche tellen noon unperfit þing. And siþ love is sich a name, love mut nedis acorde to God, and he is nedis welle of love, and loveþ alle þingis in þis world. But as he loveþ himsilf moost, for he mut nedis be best þing, so he loveþ oþir men aftir þat þei ben good. And þus aftir charite of God shulden men shapen þer charite.

And Joon declariþ þis sentence þus; In þis þing apperide This love of God was proved by His sending His Son into the world, Goddis charite in us, þat he sente his oon born sone in to þe world, and made him man, þat we lyve bi his sone. Ffor as al þing is made by hym so he makiþ þingis perfit. And so no man mai come to blis bi vertues, but bi his Sone, as no man may be savyd but bi suynge of his lyfe; for it mut nedis be a reule to ech man þat goiþ to heven. And, for ech oþer man is a membre þat hongiþ on Crist, Crist seiþ bi Jon in his gospel þat no man stieþ in to hevene, but mannis sone þat is in hevene. Knytte þou þee bi love to Crist, or ellis þou comest never to heven. Siþ þe Fadir ȝaf Crist his Sone for us, to bigge us and save us, we mut nedis shewe him sum love bi his ȝiftis þat he ȝyveþ us; and þus, to clepen oure werkes oure sone, we shulden ȝyve þis sone to him; for alle oure werkes shulden we do in name of God, and to his worship. But as þis Lord is more þan we, so muten his ȝiftes passen oure. And þus is charite of God shewid, not as we hadden first loved God, but þat he lovede first us, and sente his sone helpe for oure synnes. We shulen undirstonde here, þat God mut love kyndely, and each creature of God haþ kyndely an appetite to savynge of himsilf, and to helpyng of oþir þingis. And so þe synne of a fend, þat is not Goddis creature, deformiþ him and contrarieþ him fro þe first ordenaunce of God. And þus þis is a fendis maner, þat Anti∣crist quenchiþ love, and for his owne hiȝnes haþ envie þat oþir ben good.

And þus seiþ Joon for mannis love, to telle how it shal be. whence comes the duty that we should love one another, Moost dere, he seiþ, ȝif God haþ loved us, we shulden love us silf togidere. For no creature of God mai faile alȝatis of þis love, and þus we shulden be perfit in love, as oure fadir of heven is perfit. For ȝif a man love his owne good, and wiþ þat harm his broþir, þis love is not perfit love, but hate aȝens charite. Loke þat ech love of þisilf turne to profit of þi neiȝbore, for so doiþ love of þe Trinite. And to þis entent seiþ Poul, þat charite sekiþ not his owne þing; for charite loveþ comynyng and profitynge, for so doiþ God. And þus, ȝif men have clene love, þei don noon harme streitli to þing, but good after al þer power, oþir good profitable or plesing. And þus men in charite don good to boþe his chirchis and oþir þingis. For charite doiþ good, and noon harme but bi occasioun of more good. And þus werkes of þes popis shewen þat þei ben fendis children. a duty which the two rival popes noto∣riously violate, For o pope harmeþ anoþer for to gete him propre good, as many þousend markes of rewmes ben dispendid for Urbanns cause, and many þousand men slayne; but who shulde seie þat þis were love? But moost harme here is disseite of mennis soulis in feiþ hope and charite, þat ben falsly feyned here. And whoever trowiþ to þis power þat is þus feyned of þe pope, he is harmed in his soule more þan is bodili harme.

And þus þes freris and oþer ordris, þat seien þat þei gendren nor do the friars, or the other orders, observe it any better. charite, and maken men to large þer almes, feynen falsly aftir þer fadir. And þus, whan þei maken freris, þei failen in charite of God, for þei failen of Goddis reule in multipliynge of felowes þus, as þe fend þat temptiþ men coveitiþ to have felowship in peyne; and a lecchour seiþ to a womman þat he loveþ hir, and wole brynge forþ moo creaturis of God, to profite to holy Chirche; and so a þeef, þat getiþ him felowes to robbe trewe men of her goodis. Al siche failen in charite and ben ful of envie. For faile in charite of oon, and faile in charite of alle; for charite is an hevenly virtue, and doiþ not good to o man, but ȝif it do to alle men; and doiþ never harm streiȝtli. And riȝt as man þat loveþ his bely doiþ in þat harme to it, so a frere, þat loveþ a child to make him frere, harmiþ him. And a man þat loveþ a womman to synne wiþ hir doiþ hir harme; as fend þat temptiþ man, to have him ever his felowe in helle, doiþ him harm aȝens charite, for him failiþ riȝt purpos. For charite doiþ nevere harm riȝtli, but ever good; for it mut nedis come of God, bi þe lawe þat he haþ ȝovun, and þanne it erriþ not in doyng good, ne in menes to do þis good. As, ȝif God hadde ordeyned þes foure sectis for to profite, þanne in takinge oon of þes shulde not man do harme to þe Chirche; and ȝif God ordeynede none of þes, þanne in maynteynyng of ony of hem he doiþ harm to Cristis Chirche, and þanne he failiþ in charite, and loveþ neiþer God ne man.

And to þis entent spekiþ Joon, þat man shulde kyndeli love his broþir. And for þis ende haþ God ordeyned þat man shulde knowe his broþir here; but siȝt of God is not here, but oþer manere of siȝt in hevene. But, Ȝif we loven us silf togidere, God dwelliþ þan in us, and his charite is perfit in us, and stretchiþ oure love to alle þingis. And bi þis may men knowun here þat þei dwellyn in God, and God in hem, þat he haþ ȝovun hem of his spirit, to love comonli as he loveþ. And we have sene and bere witnesse, þat þe fadir sente his sone to save þe worlde, and to profite boþe to saved men and dampned. For clerkis proven here bi resoun, þat Cristis liif and his dedis done good to alle creaturis, bi perfeccioun þat he getiþ hem. For it is knowen þat al saved men have good bi passioun of Crist, for ellis þei shulden nevere have comen to heven, ne þer synne have ben ever forȝovun. Alle þat ben dampned in helle have greet good of Cristis passioun, for þei have just punishing, and þat is good, ȝhe, to hem; and but ȝif Crist hadde died þus, þei shulden have synned more in þe world, and so þer harme shulde have be more, and þer peyne þat sueþ þis synne. Alle oþer partis of þe world serven in ordre to God and man; and siþ þei have appetite herto, and þis is performed bi Cristis pas∣sioun, ech oþer part of þe world haþ good bi passioun of Crist. And þus mennis charite shulde stretche bi þe love þat Crist haþ ȝovun.

What man þat ever confessiþ þat Jesus is Goddis sone, God The good con∣fession. dwelliþ in him and he in God, bi þis perfit confession. Þis con∣fessioun shulde be wilful in riȝt lif, for ellis it is uncomplet, and knowyng aȝens his wille. And þus Joon was moved of God to seie, þat he and his breþren have knowun and trowun to charite þat God haþ in hem. Joon hadde knowun above hope þat þis charite was in him, and he woot bi bileve þat þis charite mut save him. God is charite, as Joon haþ seid, and he þat dwelliþ in charite, dwelliþ in God, and God in him, as in his sone, to take to blisse.

And þis is perfit charite wiþ us, þat we have trust in domesday. Confidence in the day of judgment. For as he is, for his tyme, in peyne and tribulacioun, so we ben in þis world, and aftir þis mut nedis sue joie. For as þe riȝt∣wisnes of Crist lettid not his joie to sue, so þe same riȝtwisnes wole not lette in his membris. And alȝif men witen not þis clerely for þis tyme, neþeles þei have no drede þat ne þis shal sue in hem, for ellis þei weren out of hope, and so out of charite. And of þis drede spekiþ Joon, and seiþ, Drede is not in charite, but perfit charite sendiþ out siche drede, for drede haþ a greet peyne: and so he þat drediþ þus, is not perfit in charite. For as moost peyne of man is of beryng of his synne, so moost servyle drede is of punishing þerof. And þis drede mut be awey bi charite þat is perfit. Love-drede is in men wiþouten siche servile drede, and þis holy drede dwelliþ ever more in blisse wiþ seintis.

And þus we shulden love God, for he bifore haþ loved us. And Man cannot love God and hate his bro∣ther; ȝif ony seie þat he loveþ God, and hatiþ his broþir, he is a lier. And þus many men seien þat þei ben in charite, and ȝit þei gabben upon hemsilf, as Joon seiþ here sharply. And þus men mai punishe oþir by entent to do hem good, but not by ȝele of veniaunce, ne wiþouten autorite of God. And þus þenken this truth con∣demns the rival popes. many men, þat þis was a fendis dede for to slee so many men for a synful and a roten office, þat þe pope chalengiþ so folili; for þei boþe shulden be fayn to wante siche a sinful office. For he þat loveþ not his broþir whom he seeþ here at iȝe, how may he love God whom he seeþ not þus? And so many lesingis be maad on þe charitees of men; as many seyn þei punishen men for love of amendement; but þei holden not þe forme of punishing as Crist held. Preching and pacience shulden be meenes to scomfite synnes. And þis mandement we have of God, þat who þat loveþ God, love he his broþir. And þus, ȝif we haten oure broþir, we haten God in oure broþir. Studie we Poul and Joon, to knowe perfit charite.

ÞIS epistle of Petre techiþ men how þei shulen walke here Virtues neces∣sary to the Christian in his pilgrimage, to heven. And first hem nediþ to be meke, for þat is ground of oþir vertues, and proud men þat reisen þer heed muten algatis spurne aȝens God. And þerfore bigynneþ Petre þus, and biddiþ, þat alle men shulen be mekid undir þe myȝty hond of 1. Submission to God. God. And þis bidding is resonable, for ȝif a child were ful suget to a strong maistir and witti, and his ȝerde were longe and sharpe, reisid above þis childis heed, and his maistir myȝte not be lettid to smyte þis child whanevere he trespassid, a witti child wolde drede þis maistir, to trespas þus undir siche an hond. But þus it is of alle men undir þe large hond of God. Men ben here but ȝonge children, and God shulde be maistir of hem alle; and Goddis hond is long and stronge, for it stretchiþ over al þis worlde, and he mut nedis punishe men whanever þei trespassen aȝen him. And herfore seiþ þe prophete of God, þat he haþ a Is. x. 4, 5. wakyng ȝerde, and his hond is ȝit streiȝt, to punishe children þat sitten undir him. And þis is a tokene of love, þat þis maistir smytiþ þes children whan þei trespassen aȝens him. And ȝif þei ben lastynge tryauntis, and he leveþ to chastise hem, it is a token þat he abidiþ to þe ende to bete hem sore. What man þat haþ þis bileve shulde not be meke undir þis hond? And no drede, bi þis mekenes, wolde God take þis mannis hond and hie him at þe daye of dome unto þe blisse þat ay shal laste. And þus Petre biddiþ men be meke, þat God hyȝe hem in þe tyme of þe laste visitynge, whan he shal rekene wiþ al his servauntis. For God þat mai not lye seiþ; He þat hieþ him shal be lowed, and he þat lowiþ him shal be hyed, ouþer to hevene or to helle; for þe peys of Goddis riȝt mut nedis wey after mennys werkes.

And þus Goddis clerkis shulden here caste al þer bisynes into 2. Abandon∣ment of our∣selves to his care, him, for he haþ cure of hem, and forȝetiþ not þat þei done. What man shulde not take tente to siche a maistir, for love and drede? And þus men ben to myche foolis, þat loken fro God to worldli þingis, for þei, as men out of bileve, seien þat God slepiþ or seþ hem not. And þus þei shulden wel gidere al þer bisynes unto him, siþ he sittiþ and seeþ her werkes boþe of bodi and of soule, and God chargiþ al þer maners, and þe lest entent of hem. Who shulde not drede to synne in presence of sich a Lord? siþ men shamen comounly to trespace in presence of an erþeli lord.

And, for þe fend tilliþ So also in G; tolleþ, I. men bi many wilis fro siȝte of God, 3.Vigilance. þerfore seiþ Petre aftir, Be ȝe sobre, and wake ȝe; for ȝour ad∣versary þe devel compassiþ aboute as a rorynge lioun, to seke what man he shal swolowe. And no drede siche men þat ben not in kepyng of God, and waken not in vertues to him, but lyve in lustis to þis world, þes ben þo men þat þe fend swolowiþ to him. For his bodi is his children, and his defiyng is his enduryng. And herfore biddiþ Petre here, þat men shulden aȝen-stonde þe fend, strong in bileve, þat Petre telliþ here, and in hope of Cristis helpe. And þis shulden holy men wite, þat þe same passioun, of þe fend, bi which he temptiþ worldli men, is maad to holy men in God. For þe fend temptide Crist, and assaiede where he myȝt overcome him. And þus þe fend þenkiþ him sure of sinful men þat he haþ gildrid gilderid, G; geldrid, I., and temptiþ sharply holy men, to lette hem of þer good purpos. And þus Petre preieþ to God, þat is autorite of al grace, þat haþ clepid men into his ay-lastinge glorie, for suffringe litil here for Crist, he shal make fulli, he shal con∣ferme, and make sadde. To him be glorye and comandinge into þe worldis of worldis, Amen.

It is knowun to trewe men þat þei mai not overcome þe fend The confirma∣tion of God; but ȝif God ȝyve hem grace, þat is first flowyng and litil; and aftir þis grace is confermed, for God holdiþ it in his place; and siþ þis grace wexiþ sadde, þat it may not falle awey. And þis ordre of þe holy Trinite mai men se in bodely þingis. Blessid be þe holy Trinite, þat þus bigynneþ bi his grace, and con∣tynueþ bi þe same grace, and makiþ ende bi þe same grace, and makiþ man sadde and perfit. For, but ȝif he make fulli man, ellis mannis werk is not worþ. Lord, siþ men traveilen bisili to that of the pope much sought for, but often worthless if not injurious. be confermed of þe pope of Rome in staat or in benefice here, þat done ofte myche harm to hem, how myche shulden men bisien hemsilf to be confermed in grace of God! And þis is in mannis power, more þan confermynge of þe pope; for man þar dar, I. not traveile more, but contynue vertuous lyf and clene, and God wole for þis litil good conferme man in more good. And þus man þar ȝyve no money, ne traveile ferre in bodili traveile; but do he þis þing, good and liȝt, and God is redi to conferme.

IN þis epistle techiþ Poul, how þat Cristen men shulden laste The apostle exhorts to per∣severance in the service of God. in þe service of Jesus Crist, wiþouten grutching aȝens him. I gesse, seiþ Poul, þat suffringis of þis tyme ben not even-worþi to þe glorie þat is to come, þat shal be shewid in us. As who seiþ, who ever suffre here nevere so myche for Goddis sake, ȝit þis suffryng mut have reward þat shal passe al his traveile. But who wolde grutche aȝens God for þis traveile, siþ þis is soþ? siþ God susteyneþ a man, and moveþ him, and helpiþ him for to traveile sich traveile; and how shulde it not come of grace? And þus reward for þis traveile mut nedis al come of grace. For whan man traveiliþ of So G and I; A has on. his owen myche more traveile þan þis is, ȝit men maken aseþ to him for reward in þis world; and siþ reward of God in hevene is a þousand siþis beter þan þis, it is knowun þat joie of hevene is not even-worþi to þis traveile. For ȝif man suffre to þe deeþ on good maner in Goddis cause, ȝit he haþ ay-lastyng lyf, þat is beter þan al his ȝifte. For God of his grete lordship cannot rewarde but largely, as an erþely lord for litil rewardiþ men bi more mede. And þus clerkes seien comounly, þat a man disserveþ on two maneris, covenabli and even-worþily. On þe first maner a man disserveþ blis; for it is covenable to God, worþi and just boþe, þat he of his greet grace rewarde largely his pore servaunt. But man disserveþ not blisse of God bi even-worþinesse, whatever he do, siþ God mut nedis, of his lordship and his grace, rewarde more men. Þe glorie of heven þat is to come is ȝit hidde, and shal be shewid aftir to men in blisse; and þis glorie is so myche, þat men shulden have wille to traveile herfore. And bi þis skile weren martiris moved to suffre joyfulli al þer peyne; for no man grutchiþ ne failiþ here, but for defaute of his bileve. And siþ man is Goddis creature, boþe bodili and goostli, man is clepid bi himsilf creature, bifore oþirs, and specialli þis man þat is lastinge in hope of blisse. And þerfore Poul clepiþ þis man, abiding of a creature; for þis man abidiþ sadli shewyng of blisse of Goddis children. For Joon seiþ, þat we ben now Goddis children alȝif it be hid, but we witen wel, at domesday, whan Crist shal apere in his glorie, þat we shulen be like to him; but þis is not ȝit shewid to us. And þe ground of al þis joie is, þat we ben Goddis creaturis, and he haþ ordeyned of his grace us to be Goddis sones.

Anoþir resoun þat Poul telliþ is groundid in þis rote, þat fro Man made subject to vanity here, that he might suffer patiently, hoping for bliss hereafter. tyme þat man hadde synned, man was suget to vanite. For he was nedid to bere vanite of his liif, boþe in peynes of his bodi and in passiouns of his soule, and bi þis he mut nedis suffre myshevous deþ for þis synne. What man shulde þanne grutche to suffre wilfulli for blis, siþ ellis he mut nedis suffre more peynefulli for lasse reward? Blessid be þat Lord þat, sugettid men to vanite, for þis cause, for to have hope of blisse, and þus suffre wilfulli for riȝt. Hope and solace in þis peyne is, þat men trowen to come to blisse and ful heritage of Goddis sones, for litil peyne þat þei suffren here. And herfore seiþ Poul þus aftirward; þat þis creature shal be delyverid from servage of cor∣rupcioun, and to þe fredom of glorye þat Goddis sones shulen have in blisse. And certis we witen, þat ech man þat is creature, ordeyned to blis, weiliþ and traveiliþ peynfulli til þat he part from þis world; for þus dide Crist oure alþer Lord, and so muten alle his children do. And men þat have þer blisse here muten nedis in deþ have more peyne; and so þe wey þat Crist haþ ordeyned is boþe liȝter and þe best.

And not al oonli oþir children, þat ben ferþer fro knowyng of This patient waiting shared in by the apostles them∣selves. God, but Poul himsilf, and oþir apostlis, þat hadden þe first fruytis of þe spirit, weilen here wiþinne hemsilf, desirynge titil of Goddis sones. And so, þei abiden in hope biggyng aȝen of þer bodi, bi Jesus Crist þat is oure Lord. Wel we witen þat man was maad in state þat he myȝt lyve evere inne, and wiþouten deþ and oþir mesheves mescheves, G; meschevis, I. be translated into þe blisse of hevene; but bi synne he was nedid to suffre peyne and bodili deþ. But Crist haþ brouȝt him aȝen to state þat he shulde first have hadde. And þus þes resouns of þe apostle moven to suffre gladli for Crist. And as God rewardiþ man over þat he deserveþ, so þe state þat men have now in hevene is beter þan was state of innocens; and þis sentence shulde move men to be martiris for love of Crist.

PETRE telliþ in þis epistle how men shal dispose hem to take The apostle urges to bro∣therly con∣cord, ȝiftis of þe Holy Goost, and helpe of God in þis lyf; and þis shulde be bi So in G and I; A reads his. oonhede in undirstonding and wille, in which men shulden acorde to God, and þan ben þei wel disposid. And herfore biddiþ Petre þus, þat ȝe shulen be al of oo wille in ȝoure preier. And þis wille shulde be reulid bi resoun, and so undir∣stonding So in G and I; A has in undirstonding. and wille shulden boþe serve God. And þus, as Poul techiþ, þere shulde be oo bileve and o charite among al men; and þanne myȝten þei preie strongliere. But now men varien in bileve, as we seen in þe sacrid oost, and men have made hem a bileve of þe popis and oþir statis; and oon seiþ oon, and anoþer anoþer; and þus men varien in bileve. Men varien also in charite, for oon loveþ þat his folk overcome, anoþer þat his folk þat fiȝtip wiþ hem discomfit hem and slee hem. And þis discord in charite, and suyng discord in praier, mut nedis be reproved of Crist, þat loveþ oonheed in þes þingis. And to distrie þis heresie, biddiþ Petre us alle be of o wille, for ellis oure praier mut be unherd, but ȝif we have goddis of Maniches, o good god and an yvel god, to heere þes contrarious praieris.

And Petre biddiþ, aftir þis word, to kepe eiȝte vertues to and recom∣mends the practice of eight virtues, blisse. First, we shulden be suffryng togidere; ech have sorwe of oþeris yvel, and suffre injurie of anoþer, suppose þat he wirche aȝens him. And þus Cristene men shulden be loveris of breþerheed; not of breþerheed of freris, ne of breþerheed of gildis, but of breþerhed in Crist and of holy Chirche oure modir. For þes men þat maken þes sectis traveilen aȝens Cristis breþerheed; for Crist traveilid many weies for oonheed of þis breþerheed, and þes sectis traveilen fast to diversen þis breþerheed; and so þei don aȝens Petre, þat biddiþ to love oo breþerheed. And þus men shulden be merciful, siþ ech shulde be broþir to oþir, of o fadir, and of o modir. But now þei ben dyvers in kyndis; sum ben children of Sathan, and sum chil∣dren of Belial, and sum ben children of God. But how shulden þes comoun comunen, G; comune, I. togidere? siþe divisioun of breþeren lettiþ love in Cristendome. And þanne men shulden be temporaly temporali, G., and alle suen maners of Crist, siþ Crist shulde be oure alþer fadir, whom we shulden nedis sue. But now þes sectis varien boþe in maners and in wille, and so hem wantiþ þis temperour þat Petre techiþ here Cristen men. And þus alle men shulden be meke, siþ oure fadir and modir ben meke So in G and I; A includes the clause in the quotation., and God oure fadir haþ a ȝerde to beete bete, G, I. us, but ȝif we kepen mekenes. And þus we shulden not ȝelde yvel for yvel, for þus done þe fendis children; and we shulden not ȝelde ȝyve, G. wariynge werying, I. for wariynge, for þus doiþ kynrede of Belial; but we shulden blisse alle men, for þus usen Goddis children, for in þis ben we clepid þat we han Goddis blessing bi herytage So in G; A misplaces the marks of quotation utterly. Seintis þat ben in heven han fulli Goddis blessyng, and þe title þat men han by ay-lasting ordenaunce of God passiþ al mannis title þat man mai have to worldli good. And þus þes seintis ben eiris wiþ Crist bi title of ordenaunce of God; and þis is propre heritage, þat God haþ ordeyned bi his. And herfore we shulden love þe first eire Jesus Crist.

And aftir Petir ȝyveþ a reule to kepe Cristis religioun; and after which he gives a rule for keeping Christ's re∣ligion, þis reule mut nedis passe al þes newe reulis of ordris. He þat wole love lyf, and see good daies in blis, constreyne he his tunge from yvel, and his lippis þat þei speken not gile; and bowe he awey from yvel, and do he good, and seke he pees,—for man shulde seke pees wiþinne bitwene God and himsilf,—and man shulde sue pees wiþoute bitwene him and his neiȝbore. For bi þis reule men ben made juste, and God lokiþ graciousely on hem, and þe eerres of God ben at þe praieris of siche men, but þe face of þe Lord is upon men þat done yvel. And þis reule of David and Petre is ynowȝ to alle men, and ech man shulde kepe þis reule bi religioun of Crist. And herfore take þou noon newe ordre bifore þis reule faile to þee. And siþ þes foure newe sectis failen which the four new sects fail to observe. in þis reule of God, þei shulden leve þis novelrie, þat makiþ hem turne from Goddis lawe. Alle þes foure newe sectis synnen in many gabbingis, boþe in gabbing of dede and gabbing of mouþ, ffor þei speken gile to þer breþeren, and wiþdrawun from hem juste helpe. He þat studieþ more þis matere mai see how þis gabbing goiþ.

And for surete of þis ordre seiþ Petir as bileve, þat no man anoieþ þis man, in þat þat he sueþ wel Crist. Holde þis ordre, for it is þe beste, and bringiþ mannis soule streiȝt to hevene. And þus seiþ Petre bi bileeve; Who is he þat anoieþ So in G and I; A has anoiþ. ȝou, ȝif ȝe ben good sueris. Many men han peyne here in þer goodis and in þer bodi, and many men ben deed for maynteynyng of riȝt∣wisness, but þis is noon harm ne noye, but more wynnyng of betre þing. And herfore seiþ Petre here, If ȝe suffren ouȝt for riȝt, and leve not merit þat ȝe have wonnen, ȝe ben þan blessid of God. And herfore Petre telliþ aftir þat, men shulden not drede þer manasse, for ȝif þei holden þis lawe of God, þei mai bi no wey do hem harme. And þerfore Petre biddiþ Cristen men, Be not turblid bi þer manas, for þe fend moveþ þes debletis to fere Cristene men So in G; Cristene, A. fro treuþe This sentence is omitted in I.. But Petir biddiþ aftir þat Cristen men shulden, stable Jesus Crist in þer hertis. And blessid be þis reule and þis ordir þat alle Cristen men shulden holde.

POUL telliþ in þis epistle how we shulden lyve bi lore of What it is to be baptized into the death of Christ. Crist, for Crist tauȝte til his deþ how men shulden holde his ordir. And Poul telliþ here sutilli to what witt we shulden take þis. He bygynneþ and seiþ þus; Which ever of us be baptisid in Crist Jesus, we ben baptisid in his deþ. Bodily bap∣tisinge is a figure, how mennis soulis shulde be baptisid fro synne, for witt of Crist wole not suffre to kepe þis figure but for greet witt. Bodili waishing of a child is not þe ende of baptisyng, but baptising is a tokene of waisching of þe soule fro synne, boþe original and actual, bi vertu taken of Cristis deþ. And þus, we ben biried wiþ him bi baptym in to a maner of deþ. And so Cristis resurecioun was figure to us, how we shulden lyve. And herfore seiþ Poul þus aftir þat, as Crist was risen fro deþ bi glorye of þe fadir of hevene, and so shulden we lyve bi þis figure in newnes of goostli lyf. And so þis watir þat we ben putte inne is token of Cristis tribulacioun, fro his bygynnyng to his deþ, and techiþ how we shulden lyve here so. Þe baptising of us in þis water bitokeneþ boþe biriynge of Crist, and how we ben biried wiþ him fro synne þat rengneþ in þis world. Oure takyng up of þis water bitokeneþ þe rysyng of Crist fro deeþ, and how we shulden rise goostli in clennesse of newe lyf. So, riȝt as synne is rote of deþ, so shulde we kepe us fro synne after.

For ȝif we ben made plantid to þe liknesse of Cristis deþ, þan and to rise again and live with Christ. shulde we be also like to Cristis risyng fro deþ. Þe first book of Goddis lawe telliþ how erþe is cursid in mannis werk, for erþe þat man beriþ in his bodi crokide to synne til in, I. tyme of Crist. And, for Cristis bodi myȝt not synne, þerfore oure erþe was blessid in Crist. And ȝif we ben plantid in Cristis bodi, þan we shulen have þe fruyt þat sueþ. And þus we have in a maner an old man and a newe man; oure olde man is þe fleishly man, wiþ synne and lustis þat suen him; þe newe man is a spirit, purgid bi love and lyf taken of Crist. And þus seiþ Poul, þat oure olde man is done on cros on a maner wiþ Crist, to distrye þe bodi of synne, þat we serve not aftir to synne. And þus þe bodi of synne of man is fleishlynes of mannis freelte, and þis bodi shulde be distried, and holy purpos of spirit quykened. And þus seiþ Poul, þat he þat is deed to synne is justified fro synne. Þat man is dede to synne, þat is delyverid fro þat synne; and generali þat man is deed to a þing, þat is not quykened to þat þing. And þus it is a greet grace þat a man be deed to synne, for þanne he mut be quykened to vertue þat is contrarye to synne, and þanne he mut be justified and de∣lyverid fro synne. And þus seiþ Poul þat, ȝif we ben deede wiþ Crist, we bileven þat we shulen lyve togidere wiþ him. For ȝif þis olde lyf be dede, and oure lyf of synne be distried, lyf of clennes mut nedis dwelle; and so men shulde be in blis wiþ Crist. And we shulden wite bi bileve, þat Crist rysyng aȝen fro dede men, shal never more aftir die in bodi, and deþ shal not after be lord of him. And þus men shulden die fro synne; and þus, as Crist lyved to God, and was evermore deed to synne, so we shulden, fro þat we ben risen aȝen to lyf of Crist fro oure olde lyf, and we shulden ever ben deed to synne and lyve to God, in liif of vertues. And þus gesse ȝe ȝou deed to synne, and lyvynge to God bi meene of Jesus Crist oure Lord. Þat man is deed to synne, þat wantiþ lyf for to synne; as he is deed to riȝtwisnesse þat wantiþ wille to kepe it. As þat man lyveþ to synne, þat haþ strenȝþe and wille to synne, so þat man lyveþ to Crist, þat wole kepe his strenȝþe to Crist.

ÞE apostle telliþ in þis epistle how boþe oure bodi and oure The apostle tells us how we are to serve God. soule shulde be shapid to serve oure God, after his wille and his lawe. Poul bigynneþ on þis maner; We ben dettours to þe spirit, but not dettors to þe fleish, þat we lyven after þe fleishe. And here men taken comounly, þat man is dettoure to þree Man is a debtor in three senses. kyndis. First and moost to God of heven, þat is a spirit, as Joon telliþ; and of þis dette and of þis spirit spekiþ Poul in þes wordis. And so, siþ and, for, G, I. þis spirit is beter þan man, man shulde love þis spirit more þan eiþer So in G; A and I have oþer. of his two kyndis, to live as his spirit wole. And so a man shulde bow his spirit to obeishe to þe spirit of God, and do what God wole þat he do, and þan he ȝeldiþ þe first dette. Aftirward, man is in dette to his owen spirit to do it good; and ȝif he do harm to þis spirit, he renneþ in dette to himsilf. So a man þat reuliþ his lyf aftir þe lawe þat God haþ ȝovun him, paieþ his dette, boþe to God and to his owen spirit, as God wole. Þe þridde tyme, man shulde be dettour to his fleishe, þat is himsilf. And þus seiþ Poul, þat nevere man hatide his owne fleish. If he die for love of Crist, he trowiþ to profite to his fleishe; and ȝif he fede his fleish to myche, he erriþ and weneþ to do it good; but ȝit he failiþ not fro comoun love, bi whiche he loveþ kyndly his fleishe. But man shulde love þe secounde spirit more þan he loveþ his fleishe, for he shulde not love his fleishe but to serve beter his soule. And þus man þat passiþ þis love hatiþ in a maner his fleishe.

And herfore seiþ Poul here, þat we ben not dettid to þe fleishe, but is under no obligation to serve the flesh. þat we lyve after þe fleishe. For þanne we maden þe servant maistir þe maistir, I., and aȝens þe lawe of God we loveden more þat he loveþ lasse. And whoever þus reversiþ God, and chaungiþ in love þe ordre of kynde, God mut nedis reverse him, and resoun turneþ his love to hate. And to þis witt seiþ Poul aftir þat, ȝif ȝe liven after ȝour fleishe ȝe shulen die, anentis ȝoure soule; for goostli deþ þat falliþ to man is wanting of grace to come to heven. And herfore seiþ Poul aftir, þat ȝif ȝe sleen bi ȝour spirit þe sinful dedis of ȝour fleishe, þanne ȝe shulen goostli lyve.

And þus, for mannis wandring is unstable here, Poul telliþ Two contrary 'winds,' or impulses. of two wyndis bi whiche man is moved here. And þes wyndis mut nedes lede a man to contrarie endis. Sum men ben led bi Goddis spirit, and þis comeþ fro above, and þus ben Goddis sones led, even to þe blisse of heven. Þe secounde spirit is fleishli, and so it mut be erþeli, and come bineþe fro þe fend; and þis lediþ þe fendis sones even to þe peyne of helle, and þis wynd shulden men flee. Loke bi what lore men lyven and þerbi maist þou knowe þes wyndis. And þis moveþ many men, how þe wynd of Goddis lawe shulde be cleer, ffor turblenes troubilnesse, G; troublenesse, I. in þis wynde mut nedis turble mennis lif. And þis wynd is spirit of service, and makiþ man drede as servaunt. And herfore seiþ Poul aftir, þat ȝe have not take þe spirit of service aȝen in drede, but ȝe have take þe spirit of grace, to take ȝou to Goddis children. It is knowun to trewe men, þat bifore þat men weren Cristen, þei serviden in drede of soule to þe fend and many synnes; but fro þat þei weren Cristen men, and suen in lyf þe scole of Crist, þei ben taken to Goddis sones, and in him crien, fadir, fadir. And þe spirit of God þanne beriþ witnes to mannis spirit, þat he is Goddis sone. And þis is a faire title; for ȝif we þus ben Goddis sones, we ben eires of God, for we ben eires of God, and togidere eiris of Crist.

It is knowun of bileve þat Crist is kyndely Goddis sone, and The Christian's inheritance. siþ Crist is man wiþ þis, Crist is also mannis broþir. And bi medeful suffryng of Crist man haþ title to come to blis. For noþing lettiþ þat ne þe heritage is comen to many breþeren, but for takyng þerof from o broþir to anoþir, and make þe first eire pore. But þis is not in þe blis of hevene, for Crist haþ fulli þe heritage, and bi him alle his breþeren, and noon of hem haþ lesse herfore, but oon helpiþ anoþir in joie. And þus alle Goddis sones ben eiris of God in sum maner, Crist as kyndely Goddis sone, and his breþeren as sones of grace.

POUL telliþ in þis epistle how men shulden flee fyve synnes, The apostle, by examples taken from the history of the as it was tauȝt in þe olde lawe, bi fyve figuris þat God made. Poul biddiþ at þe first þat Cristen men coveite not yvel þingis, chosen people, warns the Corinthians to shun certain sins, as 1. covetous∣ness; bi yvel desires, for þis is rote of oþir synnes. For boþe Adam and Eve synneden bi þis coveitise, for bi þer unskilful desire þei coveitiden to ete of þe appil, and wenden þat it hadde be good for hem; but þei erriden in þis coveitise. Poul biddiþ aftirward þat a man shal not be made a worshiper of fals 2. idolatry; goddis bi siche wickide coveitise, as sum men in þe olde lawe made a calf þer god. And þus seiþ Poul aftir, þat sum men of þe olde lawe synneden fouli in þis synne, and þus in many oþer synnes. Þe puple sate to ete and drynke, and þei risen after to pleye; for wantonesse in siche wille, þat is misturned fro Goddis wille, bringiþ in oþir synnes, and makiþ man out of bileve. And þus al þes newe ordris coveiten bi wrong desire strange patrouns, or oþir þingis þat bringen hem in wrong bileve. And þus it semeþ þat many men of þes sectis ben heretikes, for þei worshipen falsly þingis aȝens Goddis wille; as Poul clepiþ averous men, þat loven to myche worldly goodis, servytours of mawmetis, and þis is open heresie. And þus may trewe men renne bi many synnes þat now ben usid.

Þe þridde tyme biddiþ Poul, þat men shulden not do forni∣cacioun, 3. fornication; neiþer bodili ne goostli, for God mut venge for þes boþe. And þus in þe olde lawe God vengide fornicacion, and killide foure and twenti þousand in o day, as Poul telliþ. But Poul leveþ a þousand of þes, oþer for þis þousand weren saved, or for oþer cause þat we knowen not. But ay stondiþ þe treuþe of Goddis lawe in þe forme þat Poul telliþ it; for who so killiþ foure men, he mut nedis kille þree. Þe fourþe tyme biddiþ 4. tempting Christ; of which sin the four sects are grievously guilty; Poul, þat we tempte not Crist, as sum of hem temptiden him, and þei perishiden bi eddris. And þes men tempten Crist þat loken as beestis to his cros, and wrappen hem silf in lustful liif, and suen him not in his peyne. And þus al þes foure sectis, þat forsaken Cristis rule and maken hem a newe rule, to loke wher þat rule were better, tempten Crist ful falsly, and þus þei perishen bi þe olde eddir. And þis tempting semeþ more grevous þan was þe toþir temptyng in figure. For þe children of Israel grutchiden for hem wantide water, but þes newe ordris, now aftir more kyndenes of Crist, hadden plente of wisdom þat Crist ȝaf hem for to drynke, but þei grutchiden aȝens þis water, and drunken podel water of þe canel. And resoun dampneþ more þis tempting þan þe toþir in desert.

Þe fyveþe tyme biddiþ Poul, þat we grutche not aȝens God, 5. murmuring against God. for worldli desire ne fleishli, ne for peyne þat we suffren; but be we paied of Goddis soude. For þe book of Moises telliþ, þat many men for siche grutching weren killid, bi God and his angel, bifore þei camen to lond of biheste. And as hem wantide þe bihiȝt ende to þe children of Israel, so þes grutchers muten wanten blis þat God haþ bihiȝt to his. And þus grutchen men to dai aȝens þe ordenaunce of Crist, and shapen hem a newe reule, as if þei leften Crist for a fool. And þus in þes fyve figuris many men licly suppose, þat moo perishen in tyme of grace bi þes fyve synnes þat rengnen now, þan diden in þe olde lawe of þe children of Israel.

And ȝit Poul seiþ here, þat alle þes falliden in figure to hem, We, near the end of the world, whom the devil con∣sequently as∣sails more fiercely, have the advantage of a great store of examples. for to teche þe Chirche aftir to fle to synne as þei diden. And herfore seiþ Poul aftir, þat þes ben writun to oure snybbyng, in to whom þe endis of þe worlde ben comen. It is knowun of bileve, þat nyȝ þe ende of þe worlde þe fend temptiþ man faster þan he dide in þe bigynnyng, for þe shrew is more envious, and drediþ him of þe day of dome. And þerfore God haþ sent a gracious remedie to oure helpe, þat we have a good lore of ensaumplis þat have bifallen, boþe in þe olde lawe and þe newe; and in þes shulden we studie, and leve fablis and newe reulis, for þei helpen not but to flee hem. And þus, ȝif we þenken wel of þe worldis þat weren bifore, how strong and faire men weren þan, and how þe fruytis weren þan good, and now is al turned up so doun, and ȝit we have helpe of Crist bi his lif and his lymes, we shulden herfore leve þis world, and desire more þe blis of heven. And herfore seiþ Poul here, þat we ben þo ilke men in whom þe eendis of former worldis ben comen. And þus þer welþe failiþ; for siche þingis muten nedis faile in þer eende, bi wey of kynde. And herefor seiþ Poul aftir, And þerfore he þat gessiþ he stonde, se he warly þat he falle not. For boþe we ben now more feble, and enemyes tempten us more sutilli, and þerfore we shulden be more ware, and sue Crist more bisili.

And, for it is nede here men to be temptid many weies, Various temp∣tations. þerfore Poul telliþ what tempting man shulde flee in al weies. Sum is tempting of man, and sum is tempting of þe fend. He is taken in mannis tempting, whos soule is temptid of ony enemy, and oþer he aȝen-stondiþ þis tempting, or ellis he risiþ soone of his synne. And þus was Crist taken in temptyng, for he hadde it boþe in bodi and in soule; and þan þis tempting toke him as a suget to þis tempting. But Poul biddiþ oþer aȝen-stonde it, or ellis soone arise fro falling. Þe fendis tempt∣ing is þanne, whan it is so hardid in man, þat it leveþ him never til þat he be brouȝt to helle. And so ech man þat is þus temptid is a fend, as ben þei þat he goiþ to. And man shulde trow bi bileve, þat non mai have þis fendis tempting, but ȝif his synne or his foli bryng him into þis tempting. And herfore seiþ Poul aftir,—God is trewe, þat shal not suffre ȝou be temptid over þat þat ȝe may, but he shal make wiþ ȝoure tempting a ferre comyng of grace, þat ȝe mai susteyne ȝour temptinge. And þan þe victori of siche temptinge is medeful, as was in Crist. And so who so falliþ in to þe fendis temptinge, his owne foli mut be in cause.

POUL moveþ in þis epistle, for former kyndenes of Crist, to The apostle endeavours to stir up in the Corinthians a feeling of gra∣titude to God who had brought them from a false to the true reli∣gion. be kynde to him aȝen. For clerkis seien, and soiþ it is, þat boþe God and kynde haten þat a man dwelle unkynde after greet kyndenesse þat he haþ taken. For soþ it is þat al synne turneþ to unkyndenesse to God. And þus Poul bryngiþ to þes mennis mynde how myche kyndenesse Crist haþ done hem. ȝe witen, he seiþ, whan ȝe weren heþene, ȝe weren led to doumbe maumetis; goyng as beestis from oon to anoþir, as ȝif ȝe hadden no soule of man. And siþ mannis God shulde be a þing þat were þe fairest and þe best, in which shulde lye þe helþe of men, and make mennis soule like to him, þe foulist þing þat falliþ to man, and moost perelous to his soule, is to have a fals god, as men han þat worshipen mawmetis. For þei maken þer soule foule, to greet peril of þer soule; and þus it is a foule þing to be led as a bere to a stake, by untreuþe of a fend, to love ouȝt as it were God, þe which þing is not God; for al siche ben fals goddis.

And þus seiþ Poul aftir þat, noon þat spekiþ in Goddis spirit No man, speak∣ing by the Spirit, could say anathema to Christ, puttiþ cursidnesse to Crist; for al þe Trinite approved him, and boþe his dedis and his wordis weren holi, and ful of resoun and love. And þus men seien comounli, þat fals men on þre maners putten cursidnes to Crist, and al ben dampnable. First, whan men bi open synne ben not kyndely to Crist, as al sinful men done, for tyme þat þer wille is turned amys. Þe secounde seiynge of cursidnesse þat fals men putten unto Crist, is to seie wiþ herte and word þat Crist was a fals prophete, and curse him bi unbileve, as diden Jewis longe tyme. Þe þridde cursinge, and þe worst, þat fals men putten upon Crist, is þat þei feynen þe name of Crist and his goodnesse wiþ his lawe, and ȝit þei falsen þis in dede, and seien þat oþir lawe is beter. As men of þes foure sectis putten bihynde Cristis lawe, and taken hem a newe patroun and a newe reule, wiþouten Crist. Þes men ben ypocritis, þat Crist hatiþ moost of alle. And þus seiþ Poul aftir, as treuþe suyng of his wordis, þat noon may seie Lord nor confess Christ, but through the Holy Spirit. Jesus, but in þe holy Goost. And Poul spekiþ here of seiyng þat is seiyng fulli formed, as is seiyng of trewe men, in herte, in word, in dede, þat seien riȝtly to Goddis worship in þe name of þe Trinite. What men, trowen we, may þus seie, Lord Jesus is oure Lord, savyour fro þe fend, but ȝif þe Holi Goost teche hem? for þan he makiþ no departing fro Cristis godhede and his manhede. But whatever Crist haþ ordeyned or seid, was done to his Chirche at point devys. And in þis cursing fallen The new sects blaspheme and dishonour Him. þes sectis, þat dispisen Cristis lawe, as ȝif his ordenaunce failide, but þer ordenaunce is myche beter; for what man shulde chese anoþer lawe but ȝif þat lawe were betere þan Cristis lawe? For he is a fool of alle foolis, þat þus techiþ þe worse wey, and leveþ a beter wey to heven, more liȝt and more redi. For he puttiþ to Jesus Crist boþe cursing and disseit, whan he seiþ bi his dede þat Crist hidde þe beter wey, and tauȝt þe unperfit wey, til þat God had sent þes sectis. And þes sectis camen not fulli out till Sathanas was unbounden. Among al blasphemes þat ever sprongen, þis is þe moost cursid, for þei techen opinly in dede þat þus it is, however men glosen. But alȝif þes two kyndis of Crist ben divers in hem silf, ȝit þes two ben o God, and þer ben no moo goddis. And þus men shulden in þer þouȝt þenke, how divisioun of þingis comeþ of þis o God, which God is a spirit.

And herfore seiþ Poul aftir, þat þer ben divisiouns of grace, Diversities of gift and opera∣tion in the unity of God's originating grace. but certis it is þe same spirit, of whom comen al þes graces, as of o welle comen many strondis. And þus of þis same spirit moten come divisiouns of servises. Ffor þis o God mut have servauntis aftir þe grace þat he ȝyveþ, siþ þis Lord loveþ degrees in his servauntis as it falliþ. And þus, in þe þridde tyme, þer ben divisions of worchingis, and ȝit it is þe same God þat worchiþ al in al þing. Who shulde grutche for þes divisiouns, siþ þei ben þus ordeyned of God? As ech part of a man mut have þes þre diverse in ordre: as first he haþ an hid power, and of þis power comen his willis, and of þis power and of þis wille comen worchingis to mennis profit. And þus it is in man; and so it is in holy Chirche; and joie we of þis ordenaunce of God, siþ it is boþe faire and good.

And þus Poul declariþ aftir, nyne degrees of mennis worch∣ingis þat God haþ ordeyned in þe Chirche, as þer ben þree ierarchies. For ech membre of holy Chirche haþ sum shewyng of þis spirit, boþe to profit of it and to profite of þe Chirche. As to sum by ȝifte of God is ȝovun þe word of wisdom, for sum han sum knowyng here of treuþis of þe hye Trinite. And anoþer haþ word of witt, after þis same spirit, for sum han knowyng of God, boþe of angelis and of hevens, and how þe world comeþ of God, bi faire ordre þat he haþ ordeyned. Oþere men have bileve, of hidde þingis and of heye; and al þes þre comen of God, þat ȝyveþ þes to his Chirche. Sum han graces of helpes, boþe bodili and goostli, boþe to have hem in hem silf, and to ȝyve hem to oþer breþeren. And God is þat ilke spirit, of whom al þes graces comen. God ȝyvep anoþer to worche vertues, and speciali to knowe Goddis vertue, and how God of his graciouse vertue haþ ȝovun men power to worche vertues, as in departyng of þe see, and in stonding of þe sunne, and in many oþer woundris þat God haþ done for mannis sake. And ȝit þe wisdom of God ȝyveþ, to profit of his Chirche, prophecie to sum men, to sue God and fle yvel, as Joon hadde in Apocalips, and sum men after him han lasse. And þis secounde ierarchie answeriþ to þe secounde persone. To oþirs is ȝovun, þe sevenþe tyme, discrecioun to knowe spiritis; and þis is a greet ȝifte, þat comeþ of þe Holy Goost. Ffor no drede siche spiritis moven men to divers werkes, and it is a good ȝifte of God to knowe good spiritis from yvel. For good spiritis moven ever men to vertuous dedis, and yvel spiritis moven men to yvel, and to bigile men. Þis same spirit ȝyveþ to men divers maner of lan∣gagis, as þis goost ȝaf apostlis witt and tungis on Wit Sonday. And, at þe last, þis goost ȝyveþ to men to undirstonde witt of wordis, as þe goost ȝyveþ many men witt, to knowe what holy writt meneþ. And al þes ȝiftis of God ben proprid to þe Holy Goost; but ȝit, siþ al þes þree persones ben o God and o spirit, noon of hem ȝyveþ ony of þes, but ȝif þei alle þree ȝyven hem. For o God doiþ alle goodis, and he departiþ þes þingis to men, after his power, witt, and wille. And þus he departiþ not amys, al ȝif þe resoun be hid from us.

IN þis epistle techiþ Poul bi many resouns, how þis gospel The apostle declares the excellency of the gospel which he preaches. is to be preisid of trewe men, for fruyte of blis þat comeþ þerof. And evangeli Evangelie, G, I. is seid as good tyþing of blis; and þus not oonly þes foure gospels, but epistlis of Poul and of oþere apostlis ben clepid evangelies here, and in many oþir placis; and þes ben men out of bileve, þat denyen þat þes ben gospelis. And herfore seiþ Poul here, Y make knowun to ȝou þe gospel þat Y have prechid to ȝou, þe whiche ȝe have medefulli taken, in which gospel ȝe stand ȝit So G and 1; ȝite, A., bi whiche, ȝif God wole, ȝe shulen be savyd. And þus many trewe men se how þis gospel is to be preisid bi many resouns, bi þe fruyte þat springiþ to men of þis gospel. First bi autorite of God, þat spak þis song in þis vessel. For prescious licour, in presciouse vessel, shulde be preisid of hem þat taken it. Þis licour is wisdom of God, and Seint Poul is þis vessel. And he was ravishid to þe þridde heven, and seiȝ þere þe wisdom of God. And þis licoure shulde be taken more dereworþli þan oile of tombis, for it heliþ more mennis soulis þan siche oile heliþ mennis bodies. And meed∣ful takyng of þis witt is anoþer resoun to preise it. And siþ it areriþ mennis soulis, and makiþ hem þus stonde in bileve, Poul telliþ þe þridde resoun whi þat men shulen preise þis gospel. Þe fourþe resoun þat Poul ȝyveþ of preising of þis gospel, is þat it is a nyȝ meene to save men in blisse of heven. And Poul boostiþ not here of þis gospel for his persone, but bi resoun of his God, of whom þis gospel sprong bi grace. And þis shulde move trewe men to take þis gospel and leeve fablis. And Poul telliþ aftir of þis gospel, how men shulden last þerinne, for ellis þer traveile þeraboute were idil and wiþ∣outen fruyte. For preching of Goddis word, and holding þerof in mannis mynde, shulde be to gendre bileve in men, and þerbi brynge forþ good werkes. And Poul seiþ, but ȝif þis sue, þei have bileved here in veyn; as clerkis seien þat traveil is vein, of whiche comeþ not þe good eende þat men shulden shape to come þerof, bi grace and ordenaunce of God.

And þus seiþ Poul; For what resoun shulde Y have prechid concerning the death of Christ þus to you, and ȝe shulden have holden þis lore, but for comynge of þis ende? and ȝif þis eende comeþ not, ȝe have bileved here in vein. Y bitoke first to ȝou lore þat Y have taken of God, þat Crist was deed for oure synnes, aftir þe witnes of holy writt, and betir witnes may noon be, for þerinne mut God witnes it. Crist diede not for his owun synne, as þeves dien for her synne, but Crist oure broþir, þat myȝte not synne, diede for synne þat oþir hadden done. And boþe riȝtwisnes of God, and grace and savyng of men, movede Crist to die þus, and not oonli synne of men, for þanne Crist hadde died for nouȝt and ideliche, wiþouten cause.

Y tolde ȝou more of bileve, how þat Crist was aftir bired, and His resur∣rection. and how he roos on þe þridde day, bi witnesse of holy writt. And, for þis bileve was writun in þe book of lyf, and mennis soulis, and also in dede skynnes, Poul clepiþ it many scripturis. And Poul telliþ of sixe degrees bi which Crist was seyn on lyve, aftir þe tyme þat he was deed; and þis bileve shulde be trowid. Poul telliþ þat, Petre say him, and aftir al þe enleven apostlis. And after, whan Crist stiede to hevene, mo þan fyve hundrid men sawen him togedir, for þei weren warnid bifore þerof, and þerfor moo camen to þis siȝt. And sum of hem lyveden to þis tyme, of Poul, and sum of hem weren deed bifore. And aftir was Crist seen of James, and aftirward of al þe apostlis; and at þe last of al was Crist seen of Poul. And þus Poul, as a child þat weren mys-born, distriede synne of þe synagoge, as summe children, whanne þei ben born, sleen þe modir þat beriþ hem. Þus Poul distriede þe synagoge whanne he cam to Cristis Chirche.

Poul seiþ mekeli of him silf, þat he is þe leeste of þe apostlis, The apostle's humble esti∣mate of himself. and þat he is not worþi of himsilf for to be clepid apostle, for he pursuede Cristis Chirche. Here we shulden undirstonde þat Poul seiþ soþ as he shulde, siþ noon shulde gabbe for ony cause. Poul seiþ þat he is leest of apostlis, in his owne acountyng, for Poul was woundirli meke; and how he cam bi grace of oþere; and þus he seiþ he is not worþi to be clepid apostle wiþ oþer; and cause of þis unworþinesse is, þat he pursued Goddis Chirche. And herfore seiþ Poul aftir, Bi grace of God Y am þat Y am. And þus he is not even worþi to be clepid a Cristene man, but neþeles, þe grace of God was not ydil in Seint Poul, for it movede him to profite to þe Chirche, which he harmede bifore. And þus men mai preise God in þe ȝiftis þat he haþ ȝovun hem; but þenke we how Poul traveilide for to gete worship to God, and sue we him, in as myche as Poul þus suede Crist.